Exegetical and Hermeneutical Commentary of Matthew 27:54
Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
54. the centurion ] in command of the guard of four soldiers who watched the crucifixion.
Truly this was the Son of God ] “Certainly this was a righteous man” (Luke).
Fuente: The Cambridge Bible for Schools and Colleges
Now when the centurion … – Centurion, a captain of a hundred soldiers. He was here placed over the band that attended the crucifixion.
They feared greatly – They regarded these things as proof that God was angry, and they were terrified at the prospect that vengeance was coming on them.
Truly this was the Son of God – They had heard, probably, that Jesus professed to be the Son of God. Seeing these wonders, they believed that God was now attesting the truth of his professions. The centurion was a pagan, and had probably no very distinct notions of the phrase the Son of God – perhaps understanding by it only that he was like the pagan heroes who had been deified; but he certainly regarded these wonders as proof that he was what he professed to be. In the original it is a son of a god; an expression perfectly suitable to a polytheist, who believed in the existence of many gods. Mark Mar 15:39 says that they affirmed that this man was the Son of God. Luke Luk 23:47, that they said, Certainly this was a righteous man. These things were said by different persons, or at different periods of his sufferings – one evangelist having recorded one saying, and another another.
Fuente: Albert Barnes’ Notes on the Bible
Mat 27:54
Truly this was the Son of God.
Homage of reason and conscience to the facts of the Christian religion
Mens hearts often harden in proportion to the privileges they enjoy. Hence heathens look on the affecting scene in a different state of mind than the Jews. They were nearer the kingdom of heaven.
I. We have in this declaration A testimony to the impressive character of those great historical facts which were connected with the foundation of Christianity. These facts are the basis of Christianity. Familiarity with them may tend to rob them of their greatness. It is so with the wonders of nature; the sun ceases to astonish us. It is with the first impression produced by these events that we have to do. The centurion and his band were not predisposed to attach any peculiar sanctity to these events. They had no previous knowledge as to the meaning of them. They had been educated in the paganism of the Romans; they worshipped many gods. They may have seen that the Jews adored no images, that they paid respect to the Temple as the house of their one God. This knowledge of Judaism may have prepared this centurion to use language different from that of the pagan idolatry. This Roman officer would appear to have had every opportunity of becoming acquainted with the things which happened at this time at Jerusalem. Natural and civil history are full of remarkable events. They are to be viewed in general relation to the sinfulness of man; they may at the same time he traced to natural causes. But the events which attracted the attention of the centurion were of a different order. It was a solitary occurrence in the history of the world. The like had never happened before. There was a remarkable response and sympathy between the natural and moral world of human life. The course of nature is generally indifferent to the facts of human life; the moon shines on the wreck. But here nature seems roused from her general apathy to human affairs. Well might such extraordinary events convince men that more was going on than met the eye-that the sufferer was no ordinary Person. The prelude of events to the cross might deepen the impression.
II. Practical improvement from their testimony. I regard their testimony as the homage of reason and conscience to the general truth of the Christian religion. All they had seen manifested that Jesus was the Son of God. What a depth of meaning in these words to us.
1. The glory of the Son of God was more illustrious by the very humiliation which attended His course.
2. In what light does this was the Son of God exhibit mans moral view and the evil of sin.
3. If the Son of God must thus become a public spectacle of suffering and death, in order to exhibit the method by which it seems good to the Sovereign Will of God that sinners should approach Him; let us rejoice in the Fathers love, and in the Saviours love, Who became obedient unto the death of the cross.
4. How solid is the ground on which the guilty may apply for pardon.
5. The Saviour justly claims the hearts and obedience of all. (J. Hoppus, LL. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 54. The centurion] The Roman officer who superintended the execution, called centurio, from centum, a hundred, because he had the command of one hundred men.
Truly this was the Son of God.] An innocent, holy, and Divine person; and God thus shows his disapprobation of this bloody tragedy. It is not likely that this centurion had any knowledge of the expectation of the Jews relative to the Messiah, and did not use the words in this sense. A son of God, as the Romans used the term, would signify no more than a very eminent or Divine person; a hero.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark saith, Mar 15:39-41, And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; (who also when he was in Galilee, followed him, and ministered unto him); and many other women which came up with him to Jerusalem.
Luke saith, Luk 23:47-49, Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
We heard before, Mat 27:36, that the soldiers sat down and watched Christ. The centurion here mentioned was the captain of this watch; he seeing the earthquake, and all the other things that were done, saith Matthew. Mark saith, When he saw that he so cried out, and gave up the ghost. He glorified God, saith Luke. Matthew and Mark tell us how he said. Truly this man was the Son of God. Luke saith he said, Certainly this was a righteous man: he glorified God by a confession of the truth, to the glory of God, saying, he was a righteous man, and such a righteous man as was also the Son of God. It seems very probable that this captain, living amongst the Jews, had learned from them their expectation of a Messiah, and speaketh this with reference to that, and acknowledgeth that Christ was he. Luke addeth, that all the people that came to see that sight returned, smiting their breasts, being convinced of the great wickedness committed by their high priests, and chief priests and elders, and fearing that vengeance which followed in less than forty years.
And many women were there: these women had followed Christ out of Galilee: two only are named here,
Mary Magdalene, who probably had her name from Magdala a city in Galilee,
and Mary the mother of James and Joses, ( James the less, saith Mark, to distinguish him from James the son of Zebedee),
and the mother of Zebedees children: these stood afar off, these three evangelists say. John told us, Joh 19:25, that two of these were so near the cross, with the mother of our Lord, that he spake to them. Here we read nothing of the mother of our Lord, probably she was gone with John, to whom Christ had commended her, and the rest withdrew and stood farther off from the cross at this time. Matthew goeth on now, describing the coming of Joseph of Arimathea to beg the dead body of Christ; so doth Mark and Luke.
John interposes something tending to complete the history, Joh 19:31-37; The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day), besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced.
The day upon which he was crucified was the fifteenth day of the month Nisan, upon the Friday, as we call it; this appeareth from this text, which saith it was the preparation to the Jewish sabbath; and that sabbath, the evangelist saith, was a high day, not because, as some think, the Jews put off their passover to that day, but because it was the second day of the feast of unleavened bread. It is true, Joh 19:14, it is called the preparation of the passover; but we must remember, that all the seven days of unleavened bread were so called, as I before noted. This day was indeed the preparation to the sabbath in the paschal week, for otherwise we must say that Christ did not eat the passover the same day that the Jews did, which involves us in many inextricable difficulties, and could not be if the paschal lamb was to be killed by the priests, for they would not have killed it the day before. It is therefore most probable, that Joh 19:14 must be expounded by Joh 19:31, and the preparation of the passover, Joh 19:14; was the preparation to the sabbath, which falling within the compass of the seven days of unleavened bread, was a great day with them, especially being the day following the eating of the paschal lamb. By the law, Deu 21:23, the body of none that was hanged was to abide all night upon the tree. It was between three and four of the clock in the afternoon before that Christ died; they used to set some hours apart for preparation to the sabbath, which that night began as soon as the sun was set; this therefore makes them go to Pilate, and desire that the legs of them that suffered might be broken. Pilate grants their request. The soldiers brake the legs of the two thieves, but when they came to Christ, they found him dead, and brake not his legs, but a soldier with a spear pierced his side. The evangelist takes notice of these minute things, (and assures us he saw them, that we might believe), that he might show us how in every point the things of old spoken of Christ were fulfilled in him. Christ was the true paschal Lamb, as to which the law was, That a bone of it should not be broken, Exo 12:46; Num 9:12; or else the evangelist refers to Psa 34:20, where it is said of a righteous man, He keepeth all his bones; not one of them is broken. Our Saviours side was pierced, and that also is recorded, to let us know the fulfilling of that scripture, Zec 12:10, They shall look upon me whom they have pierced.
Fuente: English Annotations on the Holy Bible by Matthew Poole
54. Now when the centurionthemilitary superintendent of the execution.
and they that were with himwatching Jesus, saw the earthquakeor felt it and witnessed itseffects.
and those things that weredonereflecting upon the entire transaction.
they feared greatlyconvincedof the presence of a Divine Hand.
saying, Truly this was theSon of GodThere cannot be a reasonable doubt that thisexpression was used in the Jewish sense, and that it points to theclaim which Jesus made to be the Son of God, and on which Hiscondemnation expressly turned. The meaning, then, clearly is that Hemust have been what He professed to be; in other words, that He wasno impostor. There was no medium between those two. See, on thesimilar testimony of the penitent thief”This man hath donenothing amiss”Luke 23. 41.
The Galilean Women (Mat 27:55;Mat 27:56).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now, when the centurion,…. That was over the band of soldiers, that mocked Christ in Pilate’s hall, and who was particularly over the guard of soldiers, set about the cross of Christ:
and they that were with him, watching Jesus: the soldiers that were with him, who were set to watch the cross of Christ, lest he should come down, or any should take him down from thence;
[See comments on Mt 27:36].
Saw the earthquake, and those things that were done; as besides that, the darkening of the sun, the rending of the rocks, and particularly heard with what a loud voice Christ spoke, and then at once expired:
they feared greatly; not with a true godly fear, but with a fear of punishment; lest divine vengeance should light on them, for their concern in this matter:
saying, truly this was the Son of God; which they concluded, not from any mediatorial performances, which they were utter strangers to, but from effects of divine power; and which to them showed him to be a divine person, what he said he was, and the Jews charged him with blasphemy, on account of, and condemned him for, as these soldiers might have seen and heard.
Fuente: John Gill’s Exposition of the Entire Bible
Truly this was the Son of God ( ). There is no article with God or Son in the Greek so that it means “God’s Son,” either “the Son of God” or “a Son of God.” There is no way to tell. Evidently the centurion ( here, ruler of a hundred, Latin word kenturion in Mr 15:39) was deeply moved by the portents which he had witnessed. He had heard the several flings at Jesus for claiming to be the Son of God and may even have heard of his claim before the Sanhedrin and Pilate. How much he meant by his words we do not know, but probably he meant more than merely “a righteous man” (Lu 23:47). Petronius is the name given this centurion by tradition. If he was won now to trust in Christ, he came as a pagan and, like the robber who believed, was saved as Jesus hung upon the Cross. All who are ever saved in truth are saved because of the death of Jesus on the Cross. So the Cross began to do its work at once.
Fuente: Robertson’s Word Pictures in the New Testament
The Son of God. But there is no article. The words must not be construed as a recognition of Christ ‘s divine sonship. They were uttered by a pagan soldier in his own sense of a demigod or hero. Yet they may have taken color from the fact that the soldiers had heard from the chief priests and others that Christ had claimed to be God ‘s son.
Fuente: Vincent’s Word Studies in the New Testament
54. Now the centurion. As Luke mentions the lamentation of the people, the centurion and his soldiers were not the only persons who acknowledged Christ to be the Son of God; but the Evangelists mention this circumstance respecting him for the purpose of heightening their description: for it is wonderful that an irreligious man, who had not been instructed in the Law, and was ignorant of true religion, should form so correct a judgment from the signs which he beheld. This comparison tends powerfully to condemn the stupidity of the city; for it was an evidence of shocking madness, that when the fabric of the world shook and trembled, none of the Jews were affected by it except the despised rabble. And yet, amidst such gross blindness, God did not permit the testimonies which he gave respecting his Son to be buried in silence. Not only, therefore, did true religion open the eyes of devout worshippers of God to perceive that from heaven God was magnifying the glory of Christ, but natural understanding compelled foreigners, and even soldiers, to confess what they had not learned either from the law or from any instructor.
When Mark says that the centurion spoke thus, because Christ, when he had uttered a loud voice, expired, some commentators think that he intends to point out the unwonted strength which remained unimpaired till death; and certainly, as the body of Christ was almost exhausted of blood, it could not happen, in the ordinary course of things, that the sides and the lungs should retain sufficient rigor for uttering so loud a cry. Yet I rather think that the centurion intended to applaud the unshaken perseverance of Christ in calling on the name of God. Nor was it merely the cry of Christ that led the centurion to think so highly of him, but this confession was extorted from him by perceiving that his extraordinary strength harmonized with heavenly miracles.
The words, he feared God, (289) must not be so explained as if he had fully repented. (290) It was only a sudden and transitory impulse, as it frequently happens, that men who are thoughtless and devoted to the world are struck with the fear of God, when he makes an alarming display of his power; but as they have no living root, indifference quickly follows, and puts an end to that feeling. The centurion had not undergone such a change as to dedicate himself to God for the remainder of his life, but was only for a moment the herald of the divinity of Christ.
When Luke represents him as saying no more than certainly this was a righteous man, the meaning is the same as if he had plainly said that he was the Son of God, as it is expressed by the other two Evangelists. For it had been universally reported that Christ was put to death, because he declared himself to be the Son of God. Now when the centurion bestows on him the praise of righteousness, and pronounces him to be innocent, he likewise acknowledges him to be the Son of God; not that he understood distinctly how Christ was begotten by God the Father, but because he entertains no doubt that there is some divinity in him, and, convinced by proofs, holds it to be certain that Christ was not an ordinary man, but had been raised up by God.
As to the multitudes, by striving their breasts, they expressed the dread of punishment for a public crime, because they felt that public guilt had been contracted by an unjust and shocking murder. (291) But as they went no farther, their lamentation was of no avail, unless, perhaps, in some persons it was the commencement or preparation of true repentance. And since nothing more is described to us than the lamentation which God drew from them to the glory of his Son, let us learn by this example, that it is of little importance, or of no importance at all, if a man is struck with terror, when he sees before his eyes the power of God, until, after the astonishment has been abated, the fear of God remains calmly in his heart.
(289) “ Quand il est dit qu’il craignit Dieu ;” — “when it is said that he feared God. ” Calvin does not quote in this instance the exact words of Scripture. Of the centurion and those who were with him, Matthew says, ( ἐφοζήθησαν σφόδρα,) they were greatly terrified; and of the centurion Luke says, ( ἐδόξασε τὸν Θεόν,) he glorified God. — Ed.
(290) “ Il ne faut pas entendre qu’il ait esté entierement converti;” — “we must not understand them to mean that he was fully converted.”
(291) “ Elles ont lamenté, craignans que malheur n’adveint sur tout le pays pour punition de ce qu’ils avoyent tous consenti à la condamnation et mort inique de Christ.” — “They lamented, fearing that something unhappy would befall their country, as a punishment for their having all consented to the condemnation and unjust death of Christ.”
Fuente: Calvin’s Complete Commentary
THE WITNESS
TEXT: 27:5456
54 Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God. 55 And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him: 56 among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.
THOUGHT QUESTIONS
a.
List every fact in the entire crucifixion to which the centurion and his men were witnesses, that could have contributed to convince them of Jesus true identity,
b.
When so many other people were present from whom one would more likely expect such a grand confession of Jesus identity, does it not appear a bit suspicious that it was actually the despised Gentiles who confessed Him? Does it make sense to you that the confessors should be uncultured Roman soldiers, rather than men of thought and culture trained in righteousness by the Mosaic Law?
c.
Why do you think so many women were present?
d.
What fact would explain why Mary, Jesus mother, is not named in Matthews list, whereas John affirmed that she was definitely at the cross, and Jesus addressed her directly?
e.
Can you explain why Jesus friends would remain at a distance? Would there have been more than one reason? If so, what were they?
f.
John affirms that the women named stood close to the cross, whereas the Synoptics all describe them as looking on from a distance. Who is right? How would you resolve this obvious divergence?
g.
The mother of Zebedees children had asked Jesus that James and John be placed on His left and right in His Kingdom. What do you think went through her mind as she saw the King hanging on a cross between two bandits, one on His left hand and one on His right?
PARAPHRASE AND HARMONY
The centurion was standing facing Jesus. When he and the men, who were guarding Him, felt the earthquake and saw what was taking place, especially how Jesus died, they were deeply shaken. The centurion gave glory to God by exclaiming, Unquestionably, this man was innocent! He really was Gods Son!
When all the people, who had gathered to witness this spectacle, saw what took place, they returned home, expressing their deep grief. All those who knew Jesus and the numerous women who, when He was in Galilee, regularly followed Him and looked after His needs, stood off at a distance, watching it all. Among those who had come up with Him to Jerusalem were Mary of Magdala, Mary the mother of James the Little and Joseph, and the mother of Zebedees sons, Salome.
SUMMARY
The officer and men in charge of the execution reacted to the dramatic events that occurred in connection with Jesus death, especially the way Jesus Himself gave up His life, by confessing Jesus innocence and deity. Other spectators expressed their deep grief, while Jesus acquaintances remained at a distance, watching the scene.
NOTES
All the ends of the earth will remember
and turn to the Lord, And all the families of the nations
will bow down before Him, For dominion belongs to the Lord
And he rules over the nations (Psa. 22:27 f.).
Mat. 27:54 Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God. Although the centurions expression is most memorable, apparently several of the Romans were deeply affected by the things that were done. Matthew reports the fine confession as the conviction of several soldiers (pl. lgontes, saying). Independently of the degree of information and understanding each man had about the true God, they discern in the fearful events surrounding the death of this man something more than a routine execution. Does raw superstition ordinarily praise God (Luk. 23:47)? Or is this the Evangelists evaluation, i.e. the Romans unconsciously glorified God by their confession? The csnturion stood facing Him, so was in an excellent position to observe everything (Mar. 15:39). There is little opportunity for deception in his case. Most impressive for military men who have witnessed many men die is the lordly composure and self-mastery evident in the way THIS MAN concluded His life (hots, Mar. 15:39). Whereas they themselves had mocked Him before (Luk. 23:36 f.), they had time to gain a healthy respect for someone so self-disciplined even in death as not to reply to the vile outpourings of venomous minds, but pray for the offenders instead (1Pe. 2:23 ff.).
Son of God: did the centurion really attest to the divine identity of Christ, or did his words represent a heathen notion: a son of the gods concerning whose undeserved death the gods were angry? A primary consideration for determining the centurions meaning must be the language that he had been hearing all morning. Further, was this centurion involved in guarding Jesus during His trial before Pilate? (Cf. Joh. 19:7.) If so, what other impressions of Him had begun to form at that time? Unquestionably alert at the cross, he heard the native leaders hurl this very charge at the Man on the central cross: He said, I am the Son of God (theo eimi huis; Mat. 27:40; Mat. 27:43, see notes.). This was the claim that sealed His fate. We may grant that the centurion probably did not use their words with the full theological grasp of the Jewish leaders themselves. Nevertheless, if he had been reflecting on this underlying charge, even if it was not actually expressed in the title on His cross, then it would not be at all surprising to hear him conclude that the Jewish leaders were wrong. He was the Son of God after all.
The Romans had also heard Jesus utter two prayers unquestionably addressing God as Father (Luk. 23:34; Luk. 23:46). Contrary to the Jewish verdict, the Man on the central cross is not merely innocent (kikaios; Luk. 23:47), but also truthful about what He claimed to be, superhuman. To stare death in the face and keep up the false pretense is abnormal unless significantly true. Nevertheless, His dying words commended His spirit to the Father whose Son He claimed to be. This too convinced the soldiers Jesus was righteous. Perhaps no single fact produced this conviction, but the combination of events rising to a dramatic climax: His character under fire, His readiness to die for His convictions and the portentous, unearthly circumstances surrounding His death, led them to conclude He was Gods Son. Even in death He powerfully convinced them and they became the first Gentiles to be led to confess the truth about Jesus. Lenski (Luke, 1156) is right: Why reduce these confessions to the lowest possible level? If they amounted to next to nothing, why were the inspired writers allowed to set them down for all time?
This centurion was not known to be a God-fearer from the beginning, like his fellow officers at Capernum (Mat. 8:10) and Caesarea (Act. 10:1 f.). Nevertheless, to maintain that he was a polytheistic pagan is to affirm more than is known, especially since he had heard much that day. Most remarkable is that they make this startling admission, even though Jesus did not utilize the power typical of a Son of God to save Himself from execution.
Love that would not go away
Mat. 27:55 And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him. Jesus friends now stood beholding from afar for many reasons; a few perhaps for fear of being implicated with Jesus, others out of sheer decency to Jesus because their grief would increase His burden, others because helpless to prevent this tragedy, others because uncomprehending and yet rooted there by love stronger than fear. Practically everyone would keep his distance so long as the soldiers guarding the crosses maintained a security zone around the crucifixion area. Until the other two criminals died, the soldiers would cordon off Calvary. And so long as Jesus powerful enemies monopolized the perimeter around the cross, His friends would maintain their distance.
The Gospel writers emphasize the presence of devoted Galilean women who had followed . . . ministering to Him, especially when He was in Galilee (Mar. 15:41). These constituted an essential support group, preparing food, washing clothes, etc., so that Jesus and the apostles might labor unhindered. The normalness of this service is more evident when it is remembered that of the women named by the Gospel writers, three are mothers or aunts of a number of the apostles and Jesus. (See on Mat. 27:56.) Such wealthy women as Joanna and Susanna distinguished themselves by contributing heavily to the groups financial support (Luk. 8:1-3). Even though inexcusable, the absence of the men is somewhat understandable, since they could be accused of a violent rescue plot, whereas the women, normally, would not bear arms. But where were the Eleven? Although John was there, the others are conspicuous for their absence. We may charitably imagine them silently beholding from afar, so that John, Mary and a couple of women could venture near the cross unchallenged.
Mat. 27:56 Among whom was Mary Magdalene, and Mary the author of James and Joses, and the mother of the sons of Zebedee. His mother had also been present (Joh. 19:25 ff.). Mary Magdalene was the grateful disciple from Magdala in Galilee (Luk. 8:2), absolutely not to be identified with the woman of Luk. 7:37. Mary the mother of James and Joses was presumably wife of Clopas, brother of Joseph, hence Marys sister-in-law. If Salome was the mother of the sons of Zebedee, then she was Marys sister (Joh. 19:25). No doubt these dear women all possessed courage and love, but the latter two, probably Jesus aunts, had also a kinswomans right to be there. For fuller notes on these women, see Special Study, The Brethren of the Lord, my volume III, 185ff., esp. 188.
These four women stood much closer to the cross earlier (Joh. 19:25). It is entirely possible that they arrived near the cross shortly before Jesus death. (Study Johns sequence: Joh. 19:25-30.) However, that they were closer earlier and have now moved away from the cross to watch the end, may be perceived from two considerations suggested by McGarvey (Evidences of Christianity, 44):
1.
Since Johns account omits the great darkness, Jesus consignment of Mary to His disciple very likely preceded it. Without some clear gesture visible to all, it would not be clear precisely to whom His words Woman, behold your son! and Behold your mother! were addressed. Because His hands were nailed to the cross, the only gesture possible was a nod of the head or a movement of His eyes as He spoke to each one. These would not be visible once the darkness began, hence must be sought for during the first three hours of daylight.
2.
If the women arrived at the cross early, before His enemies began defiantly jeering at Jesus, then as this painful scene degenerated, making it both dangerous and painful for Jesus disciples to remain near, they would naturally desire to withdraw to a safe distance where we find them when Jesus expired.
Further, if the onset of the alarming darkness caused the soldiers to clear the area around the cross for security, the women would have to keep their distance with the others. This is where we find them in the Synoptics. If, when Jesus consigned His mother to him, John immediately guided her away from this terrible place, this would explain why Mary is not named at this later time. John, however, returned to see the end (Joh. 19:35).
FACT QUESTIONS
1.
Who or what is a centurion?
2.
Quote the testimony that the centurion and his men bore to Jesus.
3.
What is meant by the Romans exclamation? List everything they could have witnessed that day which would lead to the astonishing conclusion involved in the exclamation.
4.
Of what force or value is this Roman testimony, especially in a Jewish Gospel like Matthew?
5.
Name the disciples present at the crucifixion.
6.
In what way(s) had the women contributed to Jesus ministry?
7.
Explain the probable kinship of two of these women to Jesus.
8.
Give a reasonable hypothesis why Jesus mother is not named in Matthews list of women.
Fuente: College Press Bible Study Textbook Series
(54) Truly this was the Son of God.St. Lukes report softens down the witness thus borne into Truly this Man was righteous. As reported by St. Matthew and St. Mark (Mar. 15:39), the words probably meant little more than that. We must interpret them from the stand-point of the centurions knowledge, not from that of Christian faith, and to him the words Son of God would convey the idea of one who was God-like in those elements of character which are most divinerighteousness, and holiness, and love. The form of expression was naturally determined by the words which he had heard bandied to and fro as a taunt (Mat. 27:43); and the centurion felt that the words, as he understood them, were true, and not false, of the Sufferer whose death he had witnessed. That the words might have such a sense in the lips even of a devout Jew, we find in the language of a book probably contemporary, and possibly written with some remote reference to our Lords deaththe so-called Wisdom of Solomon (Wisd. ii. 13, 16-18). In the last of these verses, it will be noted, the terms just man and son of God appear as interchangeable.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
54. The centurion The captain of a hundred men. He was doubtless the commander of the quaternion of soldiers who watched Jesus’s death. Pilate departed after having fixed the superscription. The chief priests had left after they had done mocking; perhaps during the supernatural darkness.
And they that were with him The soldiers under his command. They feared greatly A deep feeling came over them that they were engaged in a great crime against a good, nay, a divine being. Luke adds: “All the people that came down to that sight, beholding the things which were done, smote their breasts and returned.” This was the Son of God No doubt the centurion heard that the prisoner had during his trial laid claim to this title. It is possible that he was present at the trial of Jesus, and heard that announcement by the Jews, that they required his death for making “himself the Son of God.” Joh 19:7. There was something in this announcement which, as appears from the following verses in John, startled the pagan Pilate, and could very easily impress the memory of Pilate’s centurion. The centurion knew that he was executed for claiming to be Son of God; he now recognizes that, whatever that title meant, (and probably his conceptions in regard to it were very indefinite,) it was divinely attested by these supernatural phenomena. Jesus was the Son of God because he so claimed, and God has affirmed his claim. And this strikingly harmonizes with the centurion’s expression, as reported by Luke: “Certainly this was a righteous man.” He was righteous in that his claim, for which he was executed, was sustained by God. So then the innocence of Jesus is admitted by Pilate, by Judas, by Peter, by even the soldiers that slay him, and by all but the Jewish hierarchy who brought the charges against him.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now the centurion, and those who were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, “Truly this was the Son of God”.’
When the centurion and his colleagues saw the earthquake and the rending of the rocks, following the unnatural period of darkness, they were awe-stricken. They had never experienced anything like this before at a crucifixion, and it was made even more eerie by the fact that the victim had died so quickly as though He were in charge of the situation. Here was proof indeed that this man was something unusual, ‘the Son of God’ just as the onlookers had been half suggesting. They would not think in terms of the Son of God as we do, but they clearly recognised divinity in Him, or at least close connections with divinity. (In their view the gods could have half human sons). Matthew makes clear that their words have got it right. This is the true Son of God.
Having come to this conclusion they were very much afraid. Perhaps they remembered back to how they had mocked Him, and they must certainly have thought that He would surely remember who had actually crucified Him. From their point of view the future was probably beginning to look very black indeed.
In Matthew this has a special significance for he delights in comparisons with the beginning of his Gospel. In chapter two Gentiles came seeking the King of the Jews, and now at the end Gentiles declare that He is the Son of God. It is very much a preparation for the later command to ‘make disciples among all nations’ (Mat 28:19).
Fuente: Commentary Series on the Bible by Peter Pett
The effect of Christ’s death on the bystanders:
v. 54. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly, this was the Son of God!
v. 55. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto Him;
v. 56. among which was Mary Magdalene, and Mary, the mother of James and Joses, and the mother of Zebedee’s children. The centurion and the soldiers of his band that had been detailed to watch the cross were deeply impressed by the remarkable evidences in nature that accompanied the death of this man whom they had mocked with the rest. A great fear fell upon them, not of superstition, but of supernatural influence. They felt that it was God speaking to them in these phenomena. And the captain voiced, not only the impression, but the conviction of all: Truly, the Son of God was this man! The happenings of that morning, together with the knowledge that the Jews were expecting a Messiah with divine attributes, which every intelligent person living in Judea was bound to learn in the course of time, had opened his eyes and given him that understanding which is necessary for salvation. In this hour of trial also, as often since, the women proved themselves more courageous than the men. They did not come forward to the very foot of the cross, as did Mary, the mother of Jesus, but they were witnesses of all that transpired there from some little distance. Some of these women had held positions of wealth and influence, but had readily and gladly left their homes, where their presence was not required, and devoted themselves to the ministry of Christ. The names of a few of them have been recorded, in lasting remembrance of this occasion, namely, Mary Magdalene, Mary, the mother of James and Joseph, and Salome, the mother of James and John, the sons of Zebedee. It is a laudable thing when women that have the time, the ability, and the means to serve their Lord freely give of these talents and place themselves in the service of Christ.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 27:54. Truly this was the Son of God Or the Messiah. It is probable that this centurion was a proselyte to the Jewish religion, and acquainted with their opinions. Others however think, that it should be rendered, This was a Son of God; for as the centurion was a Roman, say they, among whom it was not uncommon to stile a person of remarkable abilities and merit a son of some deity, the centurion, in consequence of this custom, seeing the circumstances which attended this event, was convinced, that though Christ was executed as an impostor, yet he could not be less than the son of a god. The former however seems the most probable opinion, as it is most likely that these words of the centurion refer to those of the chief priests and scribes, Mat 27:43. He said, I am the Son of God, See Ch. Mat 26:63-64. Elsner, in a note on this place, has shewn, that some of the heathens had a notion among them, that prodigies, especially storms and earthquakes, sometimes attended the death of extraordinary persons peculiarly dear to the gods. Bishop Sherlock has made a fine useof the passage before us in the following words: “Go to your natural religion, (says he) lay before her Mahomet and his disciples arrayed in armour and in blood, riding in triumph over the spoils of thousands and tens of thousands who fell by his victorious sword. Shew her the cities which he set in flames, thecountries which he ravaged and destroyed, and the miserable distress of all the inhabitants of the earth. When she has viewed him in this scene, carry her to his retirements; shew her the prophet’s chamber, his concubines and wives: let her see his adultery, and hear him allege revelation and a divine commission to justify his lust and his oppression. When she is tired with this prospect, then shew her the blessed Jesus, humble and meek, doing good to all the sons of men, patiently instructing both the ignorant and the perverse: let her see him in his most retired privacies; let her follow him to the mount, and hear his devotions and supplications to God: carry her to his table, to view his poor fare, and hear his heavenly discourse;let her see him injured, but not provoked; let her attend him to the tribunal, and consider the patience with which he endured the scoffs and reproaches of his enemies; lead her to his cross, and let her view him in the agony of death, and hear his last prayer for his persecutors, Father, forgive them, for they know not what they do.”
“When natural religion has viewed both, ask which is the prophet of God?but we have already had her answer; when she saw part of this scene through the eyes of the centurion who attended at the cross by him,she spoke and said, truly this was the Son of God.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 27:54 ] “Centurio supplicio praepositus,” Seneca, de ira , i. 16. He belonged to the , Mat 27:27 .
. .] is to be taken as one expression; see Mat 27:35 f.
] , as in Mat 26:59 , and numerous instances besides, serves to conjoin the general with the particular: and what was taking place (generally , that is), viz. the various incidents accompanying the death of Jesus (Mat 27:46 ff.). The present participle (see the critical remarks) is used with reference to things they have been witnessing up till the present moment; see Khner, II. 1, pp. 117, 163.
] they were seized with terror , under the impression that all that was happening was a manifestation of the wrath of the gods.
] in the mouth of heathens can only denote a son of God in the heathen sense of the words ( hero, demi-god ), the sense in which they certainly understood them to be used when they heard Jesus accused and mocked.
] during His life.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
Ver. 54. Truly this was the Son of God ] i.e. A divine man, a demigod, as these heathens reputed those in whom they beheld and admired anything above the ordinary nature of men, and their expectation, a Natural conscience cannot but stoop and do homage to the image of God stamped upon his people; as being “afraid of that name of God whereby they are called,” Deu 28:10 . There are those who think that these soldiers, our Saviour’s executioners, were truly converted by the miracles they had seen, according to what Christ had prayed for them, Luk 23:34 . And it may very well be; like as Paul was converted upon St Stephen’s prayer; as Justin Martyr and others were, by beholding the piety and patience of the primitive Christians, and as James Silvester, executioner at the martyrdom of Simon Laloe, at Dijon. He seeing the great faith and constancy of that heavenly martyr, was so compuncted with repentance (saith Mr Fox), and fell into such despair of himself, that they had much ado to fasten any comfort on him, with all the promises of the Gospel; till at length he recovered, repented, and with all his family moved to the Church of Geneva. Christians have showed as glorious power (and have as good success) in the faith of martyrdom, as in the faith of miracles; working wonders thereby upon those that have sought and sucked their blood.
a sine articulo, id est iustus heros. Beza.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
54. ] . = Mark. Does the latter of these look as if compiled from the former? The circumstances of our Mat 27:51-53 , except the rending of the veil, are not in the possession of Mark, of the minute accuracy of whose account I have no doubt. His report is that of one man and that man, more than probably, a convert . Matthew’s is of many , and represents their general impression. Luke’s is also general .
points to the crying out, as indeed does the in Mark: but see notes there.
which the Centurion had heard that He gave Himself out for , Joh 19:7 , and our Mat 27:43 . It cannot be doubtful, I think, that he used these words in the Jewish sense and with some idea of that which they implied. When Meyer says that he must have used them in a heathen sense, meaning a hero or demigod , we must first be shewn that was ever so used . I believe Luke’s to be a different report: see notes there.
Fuente: Henry Alford’s Greek Testament
Mat 27:54 . = in Mk., the officer in charge of the detachment entrusted with the execution, not hitherto mentioned. , etc.: the whole military party make pious reflections in Mt.; in Mk., with more probability, the centurion only. , and (generally) the things happening, the earthquake included. For a similar use of vide Mat 26:59 . : Lk. substitutes for this “a just man”. In the centurion’s mouth the words would mean more than that and less than the sense they bear for a Christian = a hero, an extraordinary man. Yet Lk.’s rendering is to the point, because the Roman soldier is conceived as seeing in the events the anger of the gods at the treatment of an innocent man.
Fuente: The Expositors Greek Testament by Robertson
saw = having seen.
Fuente: Companion Bible Notes, Appendices and Graphics
54.] . = Mark. Does the latter of these look as if compiled from the former? The circumstances of our Mat 27:51-53, except the rending of the veil, are not in the possession of Mark, of the minute accuracy of whose account I have no doubt. His report is that of one man-and that man, more than probably, a convert. Matthews is of many, and represents their general impression. Lukes is also general.
points to the crying out, as indeed does the in Mark:-but see notes there.
-which the Centurion had heard that He gave Himself out for, Joh 19:7, and our Mat 27:43. It cannot be doubtful, I think, that he used these words in the Jewish sense-and with some idea of that which they implied. When Meyer says that he must have used them in a heathen sense, meaning a hero or demigod, we must first be shewn that was ever so used. I believe Lukes to be a different report: see notes there.
Fuente: The Greek Testament
Mat 27:54. , watching) In their turn.-, truly) This refers antithetically to Mat 27:40; Mat 27:43.- , Son of God) He had said that He was so, and they acknowledge the truth of His assertion from the signs.[1214]
[1214] Mat 27:55. , from Galilee) The journey (of Jesus and His followers) from Galilee towards Jerusalem [His last journey], recorded in Luk 9:51, is the one here meant. What great things these women, equally with the apostles, saw and heard in so short a space of time! These women already make up for His being deserted by the apostles.-Harm., p. 578. They were the steady attendants of Jesus in His life and death. Therefore no part of the Gospel history is destitute of eye-witnesses.-V. g.
Fuente: Gnomon of the New Testament
the centurion: Mat 27:36, Mat 8:5, Act 10:1, Act 21:32, Act 23:17, Act 23:23, Act 27:1, Act 27:43
saw: Mar 15:39, Luk 23:47-49
feared: 2Ki 1:13, 2Ki 1:14, Act 2:37, Act 16:29, Act 16:30, Rev 11:13
Truly: Mat 27:40, Mat 27:43, Mat 26:63, Luk 22:70, Joh 19:7, Rom 1:4
Reciprocal: Lev 22:19 – General Jer 26:16 – General Jer 44:10 – neither Mat 14:33 – Of Mat 16:16 – Thou Mat 27:24 – just Mar 9:7 – This Mar 15:14 – Why Luk 1:35 – the Son of God Luk 7:2 – centurion’s Luk 23:14 – have found Luk 23:41 – but Joh 1:34 – this Joh 10:36 – I am Joh 19:4 – that ye Joh 20:31 – these Act 9:20 – that Act 13:12 – when Act 22:25 – the centurion 2Co 1:19 – the Son Rev 2:18 – the Son Rev 6:12 – there
Fuente: The Treasury of Scripture Knowledge
7:54
The centurion and the other watchers were filled with awe by the demonstration. It was. not at the resurrection of anyone for that had not taken place yet. But they saw and felt the shaking of the earth at the same time that Jesus died, and knew that some supernatural power was the cause of it. They were pagans and did not know God as Christians know him, but they did know that Christ claimed to be His son, and the demonstration convinced them that he was what he claimed to be.
Fuente: Combined Bible Commentary
Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
[Truly this was the Son of God.] That is, “This was indeed the Messias.” Howsoever the Jews deny the Son of God in that sense in which we own it, that is, as the second Person in the Holy Trinity, yet they acknowledge the Messias for the Son of God (not indeed by nature, but by adoption and deputation; see Mat 26:63), from those places, 1Ch 17:13; Psa 2:12; Psa 89:26-27; and such-like. The centurion had learned this from the people by conversing among them, and, seeing the miracles which accompanied the death of Christ, acknowledged him to be the Messias of whom he had heard so many and great things spoken by the Jews. In Luke we have these words spoken by him, “Certainly this was a righteous man”: which, I suppose, were not the same with these words before us; but that both they and these were spoken by him, “Certainly this was a righteous man: truly this was the Messias, the Son of God.” Such are the words of Nathanael, Joh 1:49; “Thou art the Son of God; thou art the King of Israel.” Peter, when he declared that “Christ was the Son of the living God,” Mat 16:16; spoke this in a more sublime sense than the Jews either owned or knew; as we have said at that place.
Fuente: Lightfoot Commentary Gospels
Mat 27:54. The centurion, who superintended the execution.
And they that ware with him. The soldiers, as is evident from the phrase: watching him. Mark and Luke speak of the centurion only, the latter adding the general consternation of other spectators.
The things that were done, i.e., how Jesus died, as Mark tells us. The two accounts supplement each other, but show the usual independence.
Truly this was the Son of God, or, Gods Son. The heathen officer may have used these words in the heathen sense: hero or demigod; but this is not probable. For he had heard this accusation, must have known something of Jewish opinion; heathen became Christians through the preaching of the cross, why not through the sight of the dying Redeemer. Such a conversion would be thus indicated. Nor is it certain that this phrase meant demigod. It might be the germ of a Christian confession without being expressed in the full form, the Son of God. Comp, the statement of Luke (Luk 23:47) which does not oppose this view. Only the centurion thus spoke, but as the soldiers feared, some decided spiritual effect may have been produced on them also.
Fuente: A Popular Commentary on the New Testament
Mat 27:54. When the centurion The officer who commanded the guard, called centurio, from centum, a hundred, because he had the command of a hundred men; and those that were with him The soldiers that attended him; watching Jesus And standing over against him; saw the earthquake, and the things that were done The other wonders wrought at his crucifixion, together with his meek and patient behaviour under his sufferings, and the composure and confidence with which he committed his departing soul into the hands of his heavenly Father; they feared greatly Were greatly alarmed and influenced by a religious fear of that Being who had given such awful proofs of his displeasure at what had just taken place. Luke says, The centurion glorified God, and that not only by acknowledging his hand in the prodigies they had witnessed, but by confessing the innocence of Jesus, saying, Certainly this was a righteous man Gr. , the character which Pilates wife had given of him before he was condemned, Mat 27:19. According to Mark, chap. Mat 15:39, he said likewise, Truly this man was the Son of God. It is true, because the article is here wanting in the original, and the words, both in Matthew and. Mark, are only , and not , some would render the expression, a son of God; a phraseology which they think perfectly suitable in the mouth of a polytheist and an idolater, such as they take it for granted this Roman centurion was. But it is evident that no argument can be brought in justification of such a sense of the words from the absence of the Greek article, because it is often wanting when the true God is evidently meant, as Mat 27:43, and Joh 19:7. It is probable this centurion was not now an idolater, but a proselyte to the Jewish religion, and therefore a worshipper of the true God. At least he must have been acquainted with the opinions of the Jews, and have known that Jesus was put to death by them for averring himself to be, not the son of a heathen god, but the son of the God whom the Jews worshipped: and therefore, when he made his confession, he doubtless referred to that circumstance, or to the words of the chief priests and scribes, recorded in Mat 27:43, He trusted in God, &c., for he said, I am the Son of God. Matthew says, They that were with the centurion joined in the same confession. It maybe questioned, indeed, as they seem to have been the same soldiers that crowned Jesus with thorns and mocked him, whether they understood the proper meaning of the expression, The Son of God. They probably, however, were convinced that he was a person approved of, and beloved by, the God of the Jews; and that his heavenly Father would certainly avenge his quarrel very terribly on them, and on the Jewish nation, who had delivered him into their hands to be crucified. In the mean time, though the Roman centurion, and his heathen soldiers, were thus alarmed by the prodigies which they had beheld, these wonders appear to have had no influence on the minds of the Jewish priests, scribes, and elders: their minds, it seems, continued impenetrable and obstinate, and full of unbelief and invincible prejudice against Christ, so that neither the miracles done by him in his life, nor those wrought at his death, could convince them that he was any other than an impostor and deceiver. This, however, was not the case with the common people. From Luk 23:48, we learn that not only the centurion and his soldiers, but all the people that came together to that sight, beholding the things which were done, smote their breasts, for sorrow and remorse; in terrible expectation that some sad calamity would speedily befall them and their country, for the indignities and cruelties they had offered to a person for whom God had expressed so high a regard, even in his greatest distress. They had, indeed, been instant with loud voices to have him crucified, but now that they saw the face of the creation darkened with a sullen gloom during his crucifixion, and found his death accompanied with an earthquake, as if nature had been in an agony when he died, they rightly interpreted these prodigies to be so many testimonies of his innocence; and their passions, which had been inflamed and exasperated against him, became quite calm, or moved in his behalf. Some could not forgive themselves for neglecting to accept his life when the governor offered to release him; others were stung with remorse for having had an active hand both in his death, and in the insults that were offered to him; others felt the deepest grief at the thought of his lot, which was undeservedly severe; and these various passions appeared in their countenances, for they came away from the cruel execution pensive and silent, with downcast eyes, and hearts ready to burst: or groaning deeply within themselves, they wept, smote their breasts, and wailed greatly. The grief which they now felt for Jesus, was distinguished from their former rage against him by this remarkable character, that their rage was entirely produced by the craft of the priests, who had wickedly incensed them; whereas their grief was the genuine feeling of their own hearts, greatly affected with the truth and innocence of him that was the object of their commiseration. Nor was this the temper only of a few, who may be thought to have been Christs particular friends. It was the general condition of the people, who had come in such numbers to look on, that when they parted, after the execution, they covered the roads, and, as it were, darkened the whole fields around. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
What the centurion and the other soldiers meant when they called Jesus "the Son of God" depends somewhat on who they were and what their background was. The centurion was a Roman soldier responsible for 100 men, not that that many guarded Jesus then. The other soldiers may have been Romans from outside Palestine or Gentile residents of the land who served in the army. They probably meant that Jesus was a divine being in a pagan sense. If so, they spoke more truly than they knew. The darkness, earthquake, and Jesus’ manner of dying convinced these hardened soldiers that this was no ordinary execution. They seem to have reacted superstitiously and fearfully. Matthew recorded the centurion’s comment as another ironical testimony to Jesus’ messianic identity. Here Gentiles testified to the identity of Israel’s Messiah whom the Jews had rejected.
"In declaring Jesus to be the Son of God, the Roman soldiers ’think’ about him as God ’thinks’ about him [cf. Mat 3:17; Mat 17:5; Mat 16:23]. Accordingly, their evaluative point of view concerning Jesus’ identity can be seen to be in alignment with that of God. . . .
"Two consequences flow from this. The first is that the soldiers acclamation becomes the place in Matthew’s plot where Jesus is, for the first time, both correctly and publicly affirmed by humans to be the Son of God. And the second consequence is that, as a result of the soldiers’ acclamation, the way is in principle now open for the task of ’going and making disciples of all nations.’ Or, to put it differently, one could also say that the way is now open for the task of making the salvation Jesus has accomplished in his death owing to his conflict with Israel redound to the benefit of all humankind. Then, too, since the Roman soldiers are themselves Gentiles, they attest in this way as well that the time for embarking upon the universal mission is at hand." [Note: Kingsbury, Matthew as . . ., p. 90.]
Other confessions that Jesus is God’s Son appear in Mat 3:17; Mat 4:3; Mat 4:6; Mat 8:29; Mat 11:25-27; Mat 14:33; Mat 16:16; Mat 17:5; Mat 21:37-39; Mat 22:42-45; and Mat 24:36.