TRV
Jerome
Nicene & Post-Nicene · AD 325–500 · 5,299 passages across 63 books
Commentary
Matthew 27:3-5
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,
The weight of Judas’s impiety overshadowed the magnitude of his avarice. Seeing the Lord condemned to death, he brought the money to the priests as if it were in his power to change the sentence of Christ’s persecutors. Although he would change his mind eventually, he could not change the consequence of his first decision. Yet if he sins who betrays innocent blood, how much more do they sin who purchase innocent blood and provoke a disciple by offering a reward for his apostasy. Those who deny the apostle’s free will and attempt instead to explain Judas’s betrayal by attributing to him an evil nature will need also to explain how a person of evil nature can repent.
Matthew 27:5
And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
(Verse 5.) But they said: What is that to us? You see. And throwing the silver coins into the temple, he left: and going away, he hanged himself. It availed him nothing to have repented, by which he could not correct his crime. If at any time a brother sins against his brother, so that he is able to amend what he has sinned, it can be forgiven to him. But if his works remain, repentance is taken up in vain with words. This is what is said in the psalm concerning the same most unfortunate Judas: Let his prayer be turned into sin (Psalm 108:7); so that he not only could not correct the wickedness of his betrayal, but also added the crime of his own homicide to the former sin. Here's what the Apostle says in his second Epistle to the Corinthians: 'So that on the contrary ye should rather forgive him and comfort him, lest perhaps such a one be swallowed up with overmuch sorrow.' (2 Corinthians 2:7)
Matthew 27:6
· 2 passages
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.
(Verse 6.) But the chief priests, having received the silver, said: It is not lawful to put them into the treasury, because it is the price of blood. Truly straining out a gnat and swallowing a camel. For if they do not put money into the treasury, that is, into the storeroom for gifts to God, because it is the price of blood, why is the blood itself being spilled?
Truly straining out the gnat, and swallowing the camel; for if they would not put the money into the treasury, because it was the price of blood, why did they shed the blood at all? Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves. This is not found at all in Hieremias; but in Zacharias (Zech. 11:13.), who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different. (ad Pam. Ep. lvii. 7.) Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine. (in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the…
Truly straining out the gnat, and swallowing the camel; for if they would not put the money into the treasury, because it was the price of blood, why did they shed the blood at all?
Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves.
This is not found at all in Hieremias; but in Zacharias (Zech. 11:13.), who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different.
(ad Pam. Ep. lvii. 7.) Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine.
(in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.
Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves.
This is not found at all in Hieremias; but in Zacharias (Zech. 11:13.), who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different.
(ad Pam. Ep. lvii. 7.) Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine.
(in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.
Matthew 27:7-8
And they took counsel, and bought with them the potter's field, to bury strangers in.
(Vers. 7, 8.) However, with a plan devised, they bought a field from that potter, for the burial of strangers, therefore that field was called Acheldemach, which means the field of blood, to this day. Indeed, they acted with a different intention, that they might leave a lasting monument of their impiety from the purchase of the land. But we, who were strangers to the Law and the prophets, have embraced their corrupt practices for salvation: and we find rest in the price of his blood. But the field is called 'figulus' because our potter is Christ.
Matthew 27:9-10
· 2 passages
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;
(Verse 9, 10) Then was fulfilled what was spoken by the prophet Jeremiah, saying, 'And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter's field, as the Lord directed me.' This testimony is not found in Jeremiah. But in Zechariah, who is almost the last of the twelve prophets, a certain similarity is mentioned (Zech. 11). And although the meaning does not differ much, nevertheless both the order and the words are different. I recently read in a certain Hebrew volume, which a Hebrew of the Nazarene sect offered to me, an apocryphal book of Jeremiah, in which I found the following words written verbatim. However, it seems to me more like a testimony taken from Zechariah: just like the Evangelists and Apostles commonly do, who, omitting the order of words, only present the meaning from the Old Testament as an example.
This prophecy does not come from Jeremiah but from a similar passage in Zechariah, who is almost the last of the twelve prophets. Although the meaning does not differ much, Zechariah’s word order and vocabulary do conflict with Matthew’s quotation. In a copy of the Hebrew Scriptures given to me by a member of the Nazarene sect, I recently read an apocryphal edition of the book of Jeremiah in which this quotation from Matthew appeared word for word. Nevertheless it still seems more likely to me that Matthew took this prophecy from Zechariah, since it was the ordinary practice of the Evangelists and apostles to communicate only the meaning of texts from the Old Testament while neglecting to observe their word order.
Matthew 27:11-14
· 2 passages
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.
(in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.
But observe, that to Pilate who asked the question unwillingly He did answer somewhat; but to the Chief Priests and Priests He refused to answer, judging them unworthy of a word; And when he was accused by the Chief Priests and Elders, he answered nothing.
Thus though it is a Gentile who sentences Jesus, he lays the cause of His condemnation upon the Jews.
Or, Jesus would not make any answer, lest if He cleared Himself the governor should have let Him go, and the benefit of His cross should have been deferred.
But observe, that to Pilate who asked the question unwillingly He did answer somewhat; but to the Chief Priests and Priests He refused to answer, judging them unworthy of a word; And when he was accused by the Chief Priests and Elders, he answered nothing.
Thus though it is a Gentile who sentences Jesus, he lays the cause of His condemnation upon the Jews.
Or, Jesus would not make any answer, lest if He cleared Himself the governor should have let Him go, and the benefit of His cross should have been deferred.
(Verse 11.) But Jesus stood before the governor, and the governor asked him, saying: Are you the king of the Jews? The Jews accuse Jesus of impiety, because they were not even able to find anything false to accuse the Savior.
Jesus said to him: You say so. Thus he answered so as to speak the truth and not reveal his speech to calumny. And notice that although Pilate, who unwillingly pronounced the sentence, answered in part: yet he did not want to answer the priests and rulers, considering them unworthy of his speech.
Jesus said to him: You say so. Thus he answered so as to speak the truth and not reveal his speech to calumny. And notice that although Pilate, who unwillingly pronounced the sentence, answered in part: yet he did not want to answer the priests and rulers, considering them unworthy of his speech.
Matthew 27:13-15
Then said Pilate unto him, Hearest thou not how many things they witness against thee?
(Verse 13 and following) Then Pilate said to him: Do you not hear how many testimonies they speak against you? And he did not respond to him with any word, so that the governor wondered greatly. Now it was customary for the governor to release one prisoner to the people on the solemn day, whom they desired. Indeed, it is a Gentile who condemns Jesus, but he refers the matter to the Jewish people. Do you not hear how many testimonies they speak against you? But Jesus refused to respond, in order to not diminish the accusation from the governor, and to prevent the delay of the usefulness of the cross.
Matthew 27:15-26
Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
In the Gospel entitled 'according to the Hebrews,' Barabbas is interpreted, 'The son of their master,' who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen. Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people. Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife's suggestion, Have thou nothing to do with that just man, he answered, Why, what evil hath he done? This speech of Pilate's acquits Jesus. But they cried out the more, saying, Let him be crucified; that it might be fulfilled which is said in the Psalm, Many dogs have compassed me, the congregation of the wicked hath inclosed me; (Ps. 22:16.) and also that of Hieremias, Mine heritage is unto me as a lion in the forest, they have given forth their voice against me. (Jer. 12:8.) Pilate took water in accordance with that, I will wash my hands in…
In the Gospel entitled 'according to the Hebrews,' Barabbas is interpreted, 'The son of their master,' who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen.
Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people.
Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife's suggestion, Have thou nothing to do with that just man, he answered, Why, what evil hath he done? This speech of Pilate's acquits Jesus. But they cried out the more, saying, Let him be crucified; that it might be fulfilled which is said in the Psalm, Many dogs have compassed me, the congregation of the wicked hath inclosed me; (Ps. 22:16.) and also that of Hieremias, Mine heritage is unto me as a lion in the forest, they have given forth their voice against me. (Jer. 12:8.)
Pilate took water in accordance with that, I will wash my hands in innocency, (Ps. 26:6.) in a manner testifying and saying, I indeed have sought to deliver this innocent man, but since a tumult is rising, and the charge of treason to Cæsar is urged against me, I am innocent of the blood of this just man. The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified. See ye to it, as though he had said, I am the law's minister, it is your voice that has shed this blood. Then answered all the people and said, His blood be on us and on our children. This imprecation rests at the present day upon the Jews, the Lord's blood is not removed from them.
It should be known that Pilate administered the Roman law, which enacted that every one who was crucified should first be scourged. Jesus then is given up to the soldiers to be beaten, and they tore with whips that most holy body and capacious bosom of God.
This was done that we might be delivered from those stripes of which it is said, Many stripes shall be to the wicked. (Ps. 32:10.) Also in the washing of Pilate's hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews.
Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people.
Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife's suggestion, Have thou nothing to do with that just man, he answered, Why, what evil hath he done? This speech of Pilate's acquits Jesus. But they cried out the more, saying, Let him be crucified; that it might be fulfilled which is said in the Psalm, Many dogs have compassed me, the congregation of the wicked hath inclosed me; (Ps. 22:16.) and also that of Hieremias, Mine heritage is unto me as a lion in the forest, they have given forth their voice against me. (Jer. 12:8.)
Pilate took water in accordance with that, I will wash my hands in innocency, (Ps. 26:6.) in a manner testifying and saying, I indeed have sought to deliver this innocent man, but since a tumult is rising, and the charge of treason to Cæsar is urged against me, I am innocent of the blood of this just man. The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified. See ye to it, as though he had said, I am the law's minister, it is your voice that has shed this blood. Then answered all the people and said, His blood be on us and on our children. This imprecation rests at the present day upon the Jews, the Lord's blood is not removed from them.
It should be known that Pilate administered the Roman law, which enacted that every one who was crucified should first be scourged. Jesus then is given up to the soldiers to be beaten, and they tore with whips that most holy body and capacious bosom of God.
This was done that we might be delivered from those stripes of which it is said, Many stripes shall be to the wicked. (Ps. 32:10.) Also in the washing of Pilate's hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews.
Matthew 27:16-18
And they had then a notable prisoner, called Barabbas.
(Verse 16 onwards) At that time he had a notorious prisoner called Barabbas. So when they had gathered, Pilate said to them: Whom do you want me to release to you, Barabbas or Jesus who is called Christ? For he knew that they had handed Him over out of envy. Now, in the Gospel written according to the Hebrews, 'the son of their teacher' is interpreted as referring to this man, who had been condemned for sedition and murder. However, Pilate offers them the option of releasing whoever they want, either the robber or Jesus, not doubting that they would choose Jesus, knowing that He had been handed over out of envy. Therefore, the evident cause of the cross is envy.
Matthew 27:19-21
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.
(Verse 19 onwards) Now while he was sitting on the judgment seat, his wife sent to him, saying, 'Have nothing to do with that righteous Man, for I have suffered many things today in a dream because of Him.' But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus. The governor answered and said to them, 'Which of the two do you want me to release to you?' They said, 'Barabbas!' Note that God often reveals dreams to the Gentiles; and that the testimony of the people is that Pilate and his wife confess the righteous Lord.
Matthew 27:22-23
Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.
(Verse 22, 23.) Pilate said to them: What then shall I do with Jesus, who is called Christ? They all said: Let him be crucified. The governor asked: What evil has he done? But they shouted even louder, saying: Let him be crucified. Pilate gave many opportunities to release the Savior. First, he compared him to a just thief. Then he asked: What then shall I do with Jesus, who is called Christ? That is, who is your king. When they replied, Let him be crucified, he did not immediately agree; but according to the suggestion of his wife, who had said: Have nothing to do with that righteous man, he also replied: What evil has he done? By saying this, Pilate absolved Jesus. But they shouted even more, saying: Crucify him. So that what was said in the twenty-first psalm would be fulfilled: Many dogs have surrounded me; A congregation of evildoers have encircled me. And that which Jeremiah said: My inheritance has become like a lion in the forest; They have raised their voices against me. Isaiah also agrees with this statement: I waited for them to do justice, but they did iniquity, not right…
(Verse 22, 23.) Pilate said to them: What then shall I do with Jesus, who is called Christ? They all said: Let him be crucified. The governor asked: What evil has he done? But they shouted even louder, saying: Let him be crucified. Pilate gave many opportunities to release the Savior. First, he compared him to a just thief. Then he asked: What then shall I do with Jesus, who is called Christ? That is, who is your king. When they replied, Let him be crucified, he did not immediately agree; but according to the suggestion of his wife, who had said: Have nothing to do with that righteous man, he also replied: What evil has he done? By saying this, Pilate absolved Jesus. But they shouted even more, saying: Crucify him. So that what was said in the twenty-first psalm would be fulfilled: Many dogs have surrounded me; A congregation of evildoers have encircled me. And that which Jeremiah said: My inheritance has become like a lion in the forest; They have raised their voices against me. Isaiah also agrees with this statement: I waited for them to do justice, but they did iniquity, not righteousness; they made a loud cry.
Matthew 27:24
· 2 passages
When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
Pilate accepted the water in line with that prophetic saying, “I will wash my hands among the innocent,” that he might cleanse the works of the Gentiles by the washing of his hands and in some way separate us from the wickedness of the Jews who cried out “Crucify him!” What he intimated was this: I truly wanted to release an innocent man, but a riot is breaking out and the charge of treason against Caesar has been brought against me. So “I am innocent of the blood of this just man.”The judge who was induced to pass judgment against the Lord does not condemn the defendant but puts the blame on the plaintiffs. He declares him to be a just man who was meant to be crucified. “See to it yourselves,” he says. “I am the administrator of the laws. It is according to your word that his blood is being shed.”
(Verse 24) But Pilate, seeing that he was accomplishing nothing, but rather that a tumult was taking place, took water and washed his hands before the people, saying: I am innocent of the blood of this just man: you shall see. Pilate took water, according to that prophetic saying: I will wash my hands among the innocent (Ps. 25:6); so that in the washing of his hands, the works of the Gentiles might be cleansed, and he might separate us from the impiety of the Jews, who cried out, crucify him, thereby attesting in a way that I indeed wanted to free the innocent man; but since sedition arises and an accusation of treason against Caesar is brought against me: I am innocent of the blood of this just man. The judge who is forced to pass sentence against Christ does not condemn the accused; but he accuses those who offer him, pronouncing that the one who must be crucified is just. He says, 'You will see. I am the minister of the laws: your voice sheds blood.'
Matthew 27:25
Then answered all the people, and said, His blood be on us, and on our children.
(Verse 25) And all the people answered and said, 'His blood be on us and on our children.' This curse persists upon the Jews until the present day, and the blood of the Lord is not removed from them. Hence, Isaiah speaks: 'If you raise your hands to me, I will not listen to you. For your hands are full of blood' (Isaiah 1:15). The Jews leave the best inheritance to their children, saying, 'His blood be on us and on our children.'
Matthew 27:26
· 2 passages
Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
Barabbas the robber, who had provoked a riot among the crowds and committed murder, was released to the Jewish people.… Now Jesus, having been delivered up by the Jews, was absolved of guilt by Pilate’s wife and was called a just man by the governor himself. Moreover, the centurion declared that he was truly the Son of God. The learned reader may be hard pressed to explain the fact that Pilate washed his hands and said, “I am innocent of the blood of this just man,” and later handed over the scourged Jesus to be crucified. It is important to realize that Jesus was dealt with according to Roman law, which decreed that whoever is to be crucified must first be beaten with whips. Thus Jesus was handed over to the soldiers for scourging, and their whips did their work on that most sacred body and that bosom which held God. This came about so that, in keeping with the words “many cords of sins” and with the whipping of Jesus, we might be free from scourging. As holy Scripture says to the just man: “The whip did not draw near to your tabernacle.”
(Ver. 26.) Then he released to them Barabbas, but Jesus, after he had been scourged, he handed over to them to be crucified. Barabbas, a robber, who had caused insurrections in the crowds, who was a murderer, was released to the Jewish people, that is, the devil, who reigns in them even to this day, and therefore they cannot have peace. But Jesus, being handed over by the Jews, is acquitted by Pilate's wife, and is called just by the governor himself. And the centurion confesses that he is truly the Son of God. The learned reader may wonder how it is fitting for Pilate to have washed his hands and said, 'I am innocent of the blood of this just man,' and then handed over Jesus to be crucified after he had been scourged. But it should be known that he served the Romans' laws, which decreed that whoever is to be crucified should first be scourged. Therefore, Jesus was handed over to the soldiers to be scourged, and they tore into that most sacred body, capable of containing the heart of God, with lashes. However, this was done so that, as it is written: 'Many are the scourges of the wic…
(Ver. 26.) Then he released to them Barabbas, but Jesus, after he had been scourged, he handed over to them to be crucified. Barabbas, a robber, who had caused insurrections in the crowds, who was a murderer, was released to the Jewish people, that is, the devil, who reigns in them even to this day, and therefore they cannot have peace. But Jesus, being handed over by the Jews, is acquitted by Pilate's wife, and is called just by the governor himself. And the centurion confesses that he is truly the Son of God. The learned reader may wonder how it is fitting for Pilate to have washed his hands and said, 'I am innocent of the blood of this just man,' and then handed over Jesus to be crucified after he had been scourged. But it should be known that he served the Romans' laws, which decreed that whoever is to be crucified should first be scourged. Therefore, Jesus was handed over to the soldiers to be scourged, and they tore into that most sacred body, capable of containing the heart of God, with lashes. However, this was done so that, as it is written: 'Many are the scourges of the wicked' (Psalm 31:10), by him being scourged, we might be freed from scourges, as the Scripture says to the righteous man: 'No scourge shall come near your tent' (Psalm 90:10).
Matthew 27:27-30
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
He had been styled King of the Jews, and the Scribes and Priests had brought this charge against Him, that He claimed sovereignty over the Jewish nation; hence this mockery of the soldiers, taking away His own garments, they put on Him a scarlet cloak to represent that purple fringe which kings of old used to wear, for the diadem they put on Him a crown of thorns, and for the regal sceptre give Him a reed, and perform adoration to Him as to a king.
All these things we may understand mystically. For as Caiaphas said that it is expedient that one man should die for the people, (John 11:50.) not knowing what he said, so these, in all they did, furnished sacraments to us who believe, though they did them with other intention. In the scarlet robe He bears the bloody works of the Gentiles; by the crown of thorns He takes away the ancient curse; with the reed He destroys poisonous animals; or He held the reed in His hand wherewith to write down the sacrilege of the Jews.
All these things we may understand mystically. For as Caiaphas said that it is expedient that one man should die for the people, (John 11:50.) not knowing what he said, so these, in all they did, furnished sacraments to us who believe, though they did them with other intention. In the scarlet robe He bears the bloody works of the Gentiles; by the crown of thorns He takes away the ancient curse; with the reed He destroys poisonous animals; or He held the reed in His hand wherewith to write down the sacrilege of the Jews.