“When the centurion,
In this way,
His last breath,
Was God’s Son!’”
Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν, εἶπεν Ἀληθῶς οὗτος ὁ ἄνθρωπος Υἱὸς Θεοῦ ἦν.
This is similar to Matthew, chapter 27:54, except that there is no mention of an earthquake here, just the centurion statement alone. In Luke, chapter 23:47, the centurion simply said that this man was innocent, without any earthquake. There was nothing about a centurion or an earthquake in John, chapter 19. Mark said that this Roman centurion (Ἰδὼν δὲ ὁ κεντυρίων), the one facing or guarding Jesus (ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ), saw the way that Jesus had died or spent his last breath (ὅτι οὕτως ἐξέπνευσεν). He said (εἶπεν) that truly this man was the Son of God (Ἀληθῶς οὗτος ὁ ἄνθρωπος Υἱὸς Θεοῦ ἦν). It is interesting to note that the leader of the Roman soldiers, this centurion, who was in charge of 100 men, issued this statement. He, the gentile Roman soldier, was the one calling Jesus the Son of God.
And those with him
Who were guarding Jesus,
Saw the earthquake.
What took place.
They were very terrified.
This was the Son of God!’”
Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γινόμενα ἐφοβήθησαν σφόδρα, λέγοντες Ἀληθῶς Θεοῦ Υἱὸς ἦν οὗτος.
This is similar to Mark, chapter 15:39, except that there is no mention of an earthquake there, just the centurion statement alone. In Luke, chapter 23:47, the centurion simply said that this man was innocent, without any earthquake. There is nothing about a centurion or earthquake in John, chapter 19. Matthew said that the Roman centurion and the other Roman soldiers guarding Jesus (Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν), saw the seismic earthquake (ἰδόντες τὸν σεισμὸν). They saw what had taken place (καὶ τὰ γινόμενα). They were all very terrified and afraid (ἐφοβήθησαν σφόδρα). They said that truly this man was the Son of God (λέγοντες Ἀληθῶς Θεοῦ Υἱὸς ἦν οὗτος). It is interesting to note that the leader of the Roman soldiers, this centurion, who was in charge of 100 men, was afraid. He and his fellow Roman soldiers were the ones calling Jesus the Son of God. Once again, Matthew emphasized the goodness of the Roman leaders versus the evilness of the Jewish leaders.
“How can one enter
A strong man’s house?
How can one plunder
Does he not first tie up
The strong man?
Then indeed the house
Can be plundered.”
ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει;
There is something similar to this in Luke, chapter 11:21-22, but there it is a strong man guarding his castle. Here there is a vague reference to Satan, the strong man, who was overcome by another strong man. Here Matthew seems to indicate that the strong man or Satan must be tied up before anyone can plunder his house. Jesus, via Matthew, appears to be giving advice on how to rob a house. How could you get into a strong man’s house (ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ)? How could you plunder, seize, snatch, or rob his property (καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι)? First, you had to tie up the strong man (ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν), before you could plunder or totally rob his house (καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει). Thus, Satan would have to be bound up before you could enter his house to rob him.
“Who is this that comes from Edom?
Who comes from Bozrah
In garments stained in crimson?
Who is this so splendidly robed?
Who is marching in his great might?
‘It is I!
I announce vindication!
I am mighty to save!’”
The sentinel or the prophet is standing on the wall or guarding the city. Thus he wants to know who was coming from Edom and its capital city of Bozrah, that was south of Judah on the other side of the Jordan River. Here we have an unusual dialog. The people from Edom were wearing splendid stained crimson robes. They were marching with a great army. After these questions, there is a response. The response is in the first personal singular as if it is Yahweh himself announcing and seeking vindication, while trying to save his people.
You whom my soul loves!
Where do you pasture your flock?
Where do you make it lie down at noon?
Why should I be like a veiled woman?
Why cannot I be beside
The flocks of your companions?”
This female lover now talks about a shepherd who was guarding his flock. Once again, this may be an allegory for Yahweh the good shepherd. She wanted to know where he was pasturing his flock. She was going around as a veiled woman while he was with his companions, the other shepherds. Thus there was a change from a king to a shepherd.