Exegetical and Hermeneutical Commentary of Matthew 27:47
Some of them that stood there, when they heard [that,] said, This [man] calleth for Elijah.
47. This man calleth for Elias ] This was probably spoken in pure mockery, not in a real belief that Jesus expected the personal reappearance of Elijah.
Fuente: The Cambridge Bible for Schools and Colleges
This man calleth for Elias – This was done purposely to deride him and his pretensions to be the Messiah. The words Eli, Eli, they might easily pretend that they understood to mean Elias, or so pervert them. The taunt would be more cutting, because it was the universal belief of the Jews, as well as the doctrine of Christ, that Elias would come before the Messiah. They derided him now, as calling upon Elias when God would not help him; still keeping up the pretensions to being the Messiah, and invoking Elijah to come from the dead to aid him. Or it is possible that this might have been said by some bystanders who did not understand the language in which he spoke, or who might not have been near enough to hear him distinctly.
Fuente: Albert Barnes’ Notes on the Bible
Verse 47. This man calleth for Elias.] Probably these were Hellenistic Jews, who did not fully understand the meaning of our Lord’s words. Elijah was daily expected to appear as the forerunner of the Messiah, whose arrival, under the character of a mighty prince, was generally supposed to be at hand throughout the east. See Mal 4:5; Matt 2:2-4; Matt 17:10-12.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Some of them that stood there,…. Near the cross, looking on, and mocking at him,
when they heard that; the words, “Eli, Eli”, spoken by Christ,
said, this man calleth for Elias. These could not be the Roman soldiers that said so, who had no notion of Elias; rather the Hellenistic Jews, who not so well understanding the Hebrew language, hearing the above words, and having some notion of the prophet Elias, fancied he was calling for him; though it seems most likely to be the Jews, who either through the nearness of the sound of the words, and mistake of them, and not near enough to hear and distinguish them, really thought he called for that prophet; or rather wilfully mistook him, with an intent to banter and ridicule him.
Fuente: John Gill’s Exposition of the Entire Bible
47. He calleth Elijah. Those who consider this as spoken by the soldiers, ignorant and unskilled in the Syriac language, and unacquainted with the Jewish religion, and who imagine that the soldiers blundered through a resemblance of the words, are, in my opinion, mistaken. I do not think it at all probable that they erred through ignorance, but rather that they deliberately intended to mock Christ, and to turn his prayer into an occasion of slander. For Satan has no method more effectual for ruining the salvation of the godly, than by dissuading them from calling on God. For this reason, he employs his agents to drive off from us, as far as he can, the desire to pray. Thus he impelled the wicked enemies of Christ basely to turn his prayer into derision, intending by this stratagem to strip him of his chief armor. And certainly it is a very grievous temptation, when prayer appears to be so far from yielding any advantage to us, that God exposes his name to reproaches, instead of lending a gracious car to our prayers. This ironical language, therefore — or rather this barking of dogs — amounts to saying that Christ has no access to God, because, by imploring Elijah, he seeks relief in another quarter. Thus we see that he was tortured on every hand, in order that, overwhelmed with despair, he might abstain from calling on God, which was, to abandon salvation. But if the hired brawlers of Antichrist, as well as wicked men existing in the Church, are now found to pervert basely by their calumnies what has been properly said by us, let us not wonder that the same thing should happen to our Head. Yet though they may change God into Elijah, when they have ridiculed us to their heart’s content, God will at length listen to our groanings, and will show that he vindicates his glory, and punishes base falsehood.
Fuente: Calvin’s Complete Commentary
(47) This man calleth for Elias.There is no ground for looking on this as a wilful, derisive misinterpretation. The words may have been imperfectly understood, or some of those who listened may have been Hellenistic Jews. The dominant expectation of the coming of Elijah (see Notes on Mat. 16:14; Mat. 17:10) would predispose men to fasten on the similarity of sound, and the strange unearthly darkness would intensify the feeling that looked for a supernatural manifestation of His presence.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
47. This man calleth for Elias They confound the word Eli with Elias. We cannot think that this was a mockery.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And some of those who were stood there, when they heard it, said, “This man is calling Elijah.” And immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. And the rest said, “Let be, let us see whether Elijah is coming to save him.” ’
The cry that rent the sky was not literally understood by many. His physical condition might well have slurred His words, and many standing there as sightseers were probably suffering from boredom and lethargy. Thus they may well only dimly have caught on to what He had said, and the words ‘Eli, Eli’ thus struck them as being a call to Elijah. This would not have sounded as unusual to them as it does to us. There were firm Jewish beliefs that Elijah’s help could be sought (he had never died), and that one day he would once more interfere in world affairs (compare Mal 4:5 which had been expanded on in the tradition), and anyway, some of those standing round may not have been too familiar with Aramaic. Thus the error is understandable. This misinterpretation would be of interest to Matthew and the other evangelists, for they knew that Elijah had indeed a great interest in Jesus’ presence in the world (Mat 17:3). Thus Matthew no doubt saw it as an accidental expressing of a truth that only the initiated knew. He was also aware that he would shortly be telling his readers of a host of people ‘from the other side’ who would exceptionally be visiting Jerusalem in person as God did make known what Jesus had accomplished (Mat 27:52-53).
The result of the cry is that someone responded speedily to the cry, which was possibly the first indication for some time that Jesus was still conscious and mentally active, and running to collect a sponge he filled it with sour wine, put it on a reed and held it up to Jesus’ mouth. This was in itself a further ‘filling full’ of Scripture, ‘they gave me sour wine to drink’ (Psa 69:21). It was an act of compassion, and Jesus partook of it. This may well have been an indication to Matthew that the Kingly Rule of Heaven was seen to have triumphed (Mat 26:29). But the callous crowd was more interested in seeing whether Elijah would come than in the welfare of the victim, and said, “Let be, let us see whether Elijah is coming to save him.” This is so true to life that it must have happened. Others, however see it as meaning, ‘wait there’, that is ‘carry on giving Him a drink’.
Sponges had been known in the past to be useful for purposes like this. They could well have been standard kit for soldiers so that they could assist wounded comrades, or they may have been in regular use at crucifixions by sympathetic persons. The reed would simply be something conveniently at hand which would fulfil what was required. But there may in it be an echo of the reed which had been given to Jesus as a sceptre when they mocked Him earlier. Then it was used to ‘beat’ Him, now it is used to succour Him. God has turned the tables on His tormentors.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 27:47. This man calleth for Elias Though Jesus spoke in the vulgar dialect, some of the people present did not understand him; for they fancied that he called upon the prophet Elijah to help him. Hence some have conjectured, that they were Roman soldiers who thus misunderstood Christ’s words. The conjecture, however, cannot be admitted, unless these soldiers were proselytes, and had learned the language and religion of the Jews more perfectly than it is reasonable to suppose. We may therefore believe, that it was our Lord’s own countrymen who gave their opinion concerning the meaning of his words; and though they misunderstood him, it may have arisen, neither from their ignorance of the language in which he spoke, nor from their hearinghim indistinctly, for he spake with a loud voice; but from their not considering that he was repeating the words of the 22nd Psalm. Others have supposed that this was the mistake of some Hellenist Jews, who did not understand the Syro-Chaldaic language. See Craddock’s Harmony, part 2: p. 256 and Grotius.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 27:47 A heartless Jewish witticism founded upon a silly malicious perversion of the words , , and not a misunderstanding of their meaning on the part of the Roman soldiers (Euthymius Zigabenus), or illiterate Jews (Theophylact, Erasmus, Olshausen, Lange), or Hellenists (Grotius), for the whole context introduces us to one scene after another of envenomed mockery ; see Mat 27:49 .
] that one there ! pointing Him out among the three who were being crucified.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
47 Some of them that stood there, when they heard that , said, This man calleth for Elias.
Ver. 47. This man calleth for Elias ] A malicious mistake, a devilish sarcasm. While darkness was upon them they were over awed and hushed; their mouths were haltered (as horses must be, saith the psalmist, Psa 32:9 , as the sea was by our Saviour, Mar 4:39 , ), and held in with bit and bridle lest they come near unto thee. But no sooner was it light again but they are at their old trade again, deriding our Saviour and depraving his words, as if, forsaken of his hope in God, he had fled to Elias for help. So when Cranmer, standing at the stake, cried out often, Lord Jesus, receive my spirit, a Spanish monk that heard him ran to a nobleman there present, and tells him that those were the words of one that died in great despair.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
47. ] This was not said by the Roman soldiers , who could know nothing of Elias; nor was it a misunderstanding of the Jewish spectators, who must have well understood the import of : nor again was it said in any apprehension, from the supernatural darkness, that Elias might really come (Olsh.); but it was replied in intended mockery , as , ‘this one among the three,’ clearly indicates. This is one of the cases where those who advocate an original Hebrew Gospel of Matthew are obliged to suppose that the Greek translator has retained the original words , in order to make the reason of the reply clear.
Fuente: Henry Alford’s Greek Testament
Mat 27:47 . : not Roman soldiers, for they knew nothing about Elias; might be Hellenistic Jews who did not understand Hebrew or Aramaean (Grotius); more probably heartless persons who only affected to misunderstand. It was poor wit, and showed small capacity for turning to advantage the words spoken. How much more to the purpose to have said: Hear Him! He actually confesses that His God in whom He trusted has forsaken Him.
Fuente: The Expositors Greek Testament by Robertson
Elias. Greek for Elijah. Mistaken by the hearers for the Hebrew (or Aramaic) ‘eliy-yah.
Fuente: Companion Bible Notes, Appendices and Graphics
47.] This was not said by the Roman soldiers, who could know nothing of Elias; nor was it a misunderstanding of the Jewish spectators, who must have well understood the import of : nor again was it said in any apprehension, from the supernatural darkness, that Elias might really come (Olsh.); but it was replied in intended mockery, as ,-this one among the three,-clearly indicates. This is one of the cases where those who advocate an original Hebrew Gospel of Matthew are obliged to suppose that the Greek translator has retained the original words, in order to make the reason of the reply clear.
Fuente: The Greek Testament
Mat 27:47. , Elias) It is impious to distort sacred words, formularies, and prayers.
Fuente: Gnomon of the New Testament
This: Mat 11:14, Mal 4:5, Mar 15:35, Mar 15:36
Reciprocal: 1Ki 17:1 – Elijah Mat 17:10 – Why
Fuente: The Treasury of Scripture Knowledge
7:47
The Hebrew word that Jesus used is similar in sound to the Greek for Elias, and that misled the bystanders to think he was calling for Elias who had been predicted to come into the world as his forerunner (Mal 4:5).
Fuente: Combined Bible Commentary
Some of them that stood there, when they heard that; said, This man calleth for Elias. The rest said, Let be, let us see whether Elias will come to save him.
[This man calleth for Elias. Let us see whether Elias will come to save him.] that Christ here used the Syriac dialect, is plain from the word sabachthani; but the word Eli, Eli; is not so properly Syriac: and hence arose the error and misconstruction of the standers by. In Syriac he should have said, Mari, Mari; but Eli was strange to a Syrian ear: this deceived the standers-by, who, having heard more than enough of the apparitions of Elias from the Jewish fables, and being deceived by the double meaning of the word, supposed that Christ was tainted with the same folly and mistake, and called out to Elias for help; which it was no strange thing for that deluded people to expect.
Fuente: Lightfoot Commentary Gospels
Mat 27:47. This man calleth Elijah. The resemblance between the word Eli and the name Elijah is very close in the original. There is here an allusion to the belief that Elijah would come before the Messiah, and hence a sarcastic denial of His Messiahship. A real misapprehension of His language, and a fear that Elijah might come, seem improbable.,
Fuente: A Popular Commentary on the New Testament
Mat 27:47-49. Some said, This man calleth for Elias These must have been some of the strangers, of whom there was always a great concourse at the passover, who did not understand the dialect then spoken in Jerusalem. And one of them ran, &c. Jesus knowing that he had now accomplished every thing required by God of the Messiah, and foretold by the prophets, excepting that circumstance of his sufferings, which was predicted Psa 69:21, In my thirst they gave me vinegar to drink, in order to give occasion to the accomplishment of this like wise, he said aloud, I thirst. Now there was set a vessel full of vinegar, (Joh 19:28.) And one took a sponge and filled it with vinegar It is well known, that vinegar and water (which mixture was called posca) was the common drink of the Roman soldiers, for which purpose they usually carried vinegar with them in vessels when on duty. Perhaps, therefore, this vinegar was set here for their use, or for that of the crucified persons, whose torture would naturally make them thirsty. And put it on a reed They put the sponge, as John tells us, upon hyssop, that is, a stalk of hyssop, called by the other evangelists , which signifies not only a reed, but the stalk of any plant. For that hyssop was a shrub, appears from 1Ki 4:33, where it is reckoned among the trees. This office they performed to Jesus, not so much from pity, as to preserve him alive, in the hopes of seeing the miracle of Elijahs descent from heaven, as appears from the next verse.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 47
Either misled by the sound, and not understanding the Hebrew tongue, or purposely misinterpreting his words, in derision.
Fuente: Abbott’s Illustrated New Testament
27:47 Some of them that stood there, when they heard [that], said, This [man] calleth for {p} Elias.
(p) They allude to Elias’ name, not because they did not understand what he said, but because of a profane impudence and disrespect, and he repeated those words so that this repetition of the name might be understood.
Fuente: Geneva Bible Notes
This statement by some onlookers reflects a belief that Elijah, whom God took to heaven without dying, would come to rescue the righteous from their distress. There is no biblical basis for this idea, though later Jews held it. [Note: Theological Dictionary of the New Testament, s.v. "El(e)ias," by J. Jeremiah , 2:930.] Perhaps it had some connection with the prophecy about Elijah’s return to herald Messiah’s appearing.