Matthew 26-27

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The Plot to Kill Jesus

26 When Jesus had finished all these sayings, he said to his disciples, 2 m “You know that after two days n the Passover is coming, and o the Son of Man p will be delivered up to be crucified.”

3 q Then the chief priests and the elders of the people gathered in r the palace of the high priest, whose name was s Caiaphas, 4 t and plotted together in order to arrest Jesus by stealth and kill him. 5 But they said, “Not during the feast, u lest there be an uproar among the people.”

Jesus Anointed at Bethany

6 v Now when Jesus was at w Bethany in the house of Simon the leper, [1] 7 a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table. 8 And when the disciples saw it, they were indignant, saying, “Why this waste? 9 For this could have been sold for a large sum and x given to the poor.” 10 But y Jesus, aware of this, said to them, “Why do you trouble the woman? For she has done a beautiful thing to me. 11 For z you always have the poor with you, but a you will not always have me. 12 In pouring this ointment on my body, she has done it b to prepare me for burial. 13 Truly, I say to you, wherever c this gospel is proclaimed in the whole world, what she has done will also be told d in memory of her.”

Judas to Betray Jesus

14 e Then one of the twelve, whose name was f Judas Iscariot, went to the chief priests 15 and said, “What will you give me if I deliver him over to you?” And they g paid him h thirty pieces of silver. 16 And from that moment he sought an opportunity i to betray him.

The Passover with the Disciples

17 j Now on k the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?” 18 He said, “Go into the city to a certain man and say to him, l ‘The Teacher says, m My time is at hand. I will keep the Passover at your house with my disciples.’” 19 And the disciples did as Jesus had directed them, and they prepared the Passover.

20 n When it was evening, he reclined at table with the twelve. [2] 21 And as they were eating, o he said, “Truly, I say to you, one of you will betray me.” 22 And they were very sorrowful and began to say to him one after another, “Is it I, Lord?” 23 He answered, p “He who has dipped his hand in the dish with me will betray me. 24 The Son of Man goes q as it is written of him, but r woe to that man by whom the Son of Man is betrayed! s It would have been better for that man if he had not been born.” 25 Judas, who would betray him, answered, “Is it I, t Rabbi?” He said to him, u “You have said so.”

Institution of the Lord's Supper

26 v Now as they were eating, Jesus took bread, and w after blessing it broke it and gave it to the disciples, and said, “Take, eat; x this is my body.” 27 And he took a cup, and when he y had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for x this is my z blood of the [3] covenant, which is poured out for a many b for the forgiveness of sins. 29 I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you c in my Father's kingdom.”

Jesus Foretells Peter's Denial

30 d And when they had sung a hymn, e they went out to f the Mount of Olives. 31 Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will g strike the shepherd, and the sheep of the flock will be scattered.’ 32 But after I am raised up, h I will go before you to Galilee.” 33 i Peter answered him, “Though they all fall away because of you, I will never fall away.” 34 j Jesus said to him, “Truly, I tell you, this very night, k before the rooster crows, you will deny me three times.” 35 l Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.

Jesus Prays in Gethsemane

36 m Then Jesus went with them e to a place called Gethsemane, and he said to his disciples, “Sit here, while I go over there and pray.” 37 And taking with him n Peter and o the two sons of Zebedee, he began to be sorrowful and troubled. 38 Then he said to them, p “My soul is very sorrowful, even to death; remain here, and q watch [4] with me.” 39 And going a little farther he fell on his face r and prayed, saying, “My Father, if it be possible, let s this cup pass from me; t nevertheless, not as I will, but as you will.” 40 And he came to the disciples and found them sleeping. And he said to Peter, “So, could you not watch with me one hour? 41 q Watch and u pray that you v may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” 42 Again, for the second time, he went away and prayed, “My Father, if this cannot pass unless I drink it, w your will be done.” 43 And again he came and found them sleeping, for x their eyes were heavy. 44 So, leaving them again, he went away and prayed for y the third time, saying the same words again. 45 Then he came to the disciples and said to them, “Sleep and take your rest later on. [5] See, z the hour is at hand, and a the Son of Man is betrayed into the hands of sinners. 46 Rise, let us be going; see, my betrayer is at hand.”

Betrayal and Arrest of Jesus

47 b While he was still speaking, c Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. 48 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; seize him.” 49 And he came up to Jesus at once and said, “Greetings, d Rabbi!” And he kissed him. 50 Jesus said to him, e “Friend, f do what you came to do.” [6] Then they came up and laid hands on Jesus and seized him. 51 And behold, one of those who were with Jesus stretched out his hand and drew his g sword and struck the servant [7] of the high priest and cut off his ear. 52 Then Jesus said to him, “Put your sword back into its place. For h all who take the sword will perish by the sword. 53 i Do you think that I cannot appeal to my Father, and he will at once send me j more than twelve k legions of angels? 54 l But how then should the Scriptures be fulfilled, that it must be so?” 55 At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day m I sat in the temple n teaching, and you did not seize me. 56 But l all this has taken place that the Scriptures of the prophets might be fulfilled.” o Then all the disciples left him and fled.

Jesus Before Caiaphas and the Council

57 p Then q those who had seized Jesus led him to r Caiaphas the high priest, where the scribes and the elders had gathered. 58 And s Peter was following him at a distance, as far as r the courtyard of the high priest, and going inside he sat with t the guards to see the end. 59 Now the chief priests and the whole Council [8] u were seeking false testimony against Jesus that they might put him to death, 60 but they found none, v though many false witnesses came forward. At last w two came forward 61 and said, “This man said, x ‘I am able to y destroy the temple of God, and to rebuild it in three days.’” 62 And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” [9] 63 z But Jesus remained silent. a And the high priest said to him, b “I adjure you by c the living God, d tell us if you are e the Christ, f the Son of God.” 64 Jesus said to him, g “You have said so. But I tell you, from now on h you will see the Son of Man i seated at the right hand of Power and h coming on the clouds of heaven.” 65 Then the high priest j tore his robes and said, k “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. 66 What is your judgment?” They answered, l “He deserves death.” 67 Then m they spit in his face n and o struck him. And some slapped him, 68 saying, “Prophesy to us, you p Christ! Who is it that struck you?”

Peter Denies Jesus

69 q Now Peter was sitting outside r in the courtyard. And a servant girl came up to him and said, “You also were with Jesus the Galilean.” 70 But he denied it before them all, saying, “I do not know what you mean.” 71 And when he went out to the entrance, another servant girl saw him, and she said to the bystanders, “This man was with Jesus s of Nazareth.” 72 And again he denied it with an oath: “I do not know the man.” 73 After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for t your accent betrays you.” 74 Then he began to invoke a curse on himself and to swear, “I do not know the man.” And immediately the rooster crowed. 75 And Peter remembered the saying of Jesus, u “Before the rooster crows, you will v deny me three times.” And he went out and wept bitterly.

Jesus Delivered to Pilate

27 w When morning came, all the chief priests and the elders of the people x took counsel against Jesus to put him to death. 2 And they bound him and y led him away and z delivered him over to a Pilate the governor.

Judas Hangs Himself

3 Then when b Judas, his betrayer, saw that Jesus [10] was condemned, c he changed his mind and brought back d the thirty pieces of silver to the chief priests and the elders, 4 saying, “I have sinned by betraying innocent blood.” They said, “What is that to us? e See to it yourself.” 5 And throwing down the pieces of silver into the temple, f he departed, and he went and hanged himself. 6 But the chief priests, taking the pieces of silver, said, “It is not lawful to put them into g the treasury, since it is blood money.” 7 So they took counsel and bought with them the potter's field as a burial place for strangers. 8 Therefore h that field has been called the Field of Blood i to this day. 9 j Then was fulfilled what had been spoken by the prophet Jeremiah, saying, k “And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, 10 and they gave them for the potter's field, as the Lord directed me.”

Jesus Before Pilate

11 l Now Jesus stood before the governor, and the governor asked him, “Are you m the King of the Jews?” Jesus said, n “You have said so.” 12 o But when he was accused by the chief priests and elders, he gave no answer. 13 Then Pilate said to him, p “Do you not hear how many things they testify against you?” 14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.

The Crowd Chooses Barabbas

15 q Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. 16 And they had then a notorious prisoner called Barabbas. 17 So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or r Jesus who is called Christ?” 18 For he knew that it was out s of envy that they had delivered him up. 19 Besides, while he was sitting on t the judgment seat, his wife sent word to him, “Have nothing to do with u that righteous man, for I have suffered much because of him today v in a dream.” 20 Now the chief priests and the elders persuaded the crowd to w ask for Barabbas and destroy Jesus. 21 The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what shall I do with Jesus who is called Christ?” x They all said, “Let him be crucified!” 23 And he said, “Why, y what evil has he done?” But they shouted all the more, “Let him be crucified!”

Pilate Delivers Jesus to Be Crucified

24 So when Pilate saw that he was gaining nothing, but rather that z a riot was beginning, he took water and a washed his hands before the crowd, saying, “I am innocent of b this man's blood; [11] c see to it yourselves.” 25 And all the people answered, d “His blood be on us and e on our children!” 26 Then he released for them Barabbas, and having f scourged [12] Jesus, delivered him to be crucified.

Jesus Is Mocked

27 g Then the soldiers of the governor took Jesus into the h governor's headquarters, [13] and they gathered the whole i battalion [14] before him. 28 And they stripped him and put j a scarlet robe on him, 29 and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they k mocked him, saying, “Hail, l King of the Jews!” 30 And m they spit on him and took the reed and struck him on the head. 31 And when they had mocked him, they stripped him of the robe and put his own clothes on him and n led him away to crucify him.

The Crucifixion

32 o p As they went out, they found a man of Cyrene, Simon by name. They compelled this man to o carry his cross. 33 q And when they came to a place called Golgotha (which means Place of a Skull), 34 r they offered him wine to drink, mixed with s gall, but when he tasted it, he would not drink it. 35 And when they had crucified him, t they divided his garments among them by casting lots. 36 Then they sat down and u kept watch over him there. 37 And over his head they put the charge against him, which read, “This is Jesus, v the King of the Jews.” 38 Then two w robbers were crucified with him, x one on the right and one on the left. 39 And y those who passed by z derided him, a wagging their heads 40 and saying, b “You who would destroy the temple and rebuild it in three days, save yourself! c If you are d the Son of God, come down from the cross.” 41 So also the chief priests, with the scribes and elders, mocked him, saying, 42 e “He saved others; f he cannot save himself. g He is the King of Israel; let him come down now from the cross, and we will believe in him. 43 h He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.’” 44 i And the robbers who were crucified with him also reviled him in the same way.

The Death of Jesus

45 Now from the sixth hour [15] there was darkness over all the land [16] until the ninth hour. [17] 46 And about the ninth hour Jesus j cried out with a loud voice, saying, k “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 47 And some of the bystanders, hearing it, said, “This man is calling Elijah.” 48 And one of them at once ran and took a sponge, filled it with l sour wine, and put it on a reed and m gave it to him to drink. 49 But the others said, “Wait, let us see whether Elijah will come to save him.” 50 And Jesus n cried out again with a loud voice and o yielded up his spirit.

51 And behold, p the curtain of the temple was torn in two, from top to bottom. And q the earth shook, and the rocks were split. 52 The tombs also were opened. And many bodies of r the saints s who had fallen asleep were raised, 53 and coming out of the tombs after his resurrection they went into t the holy city and appeared to many. 54 u When the centurion and those who were with him, v keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, w “Truly this was the Son [18] of God!”

55 There were also x many women there, looking on y from a distance, who had followed Jesus from Galilee, z ministering to him, 56 among whom were z Mary Magdalene and Mary the mother of James and Joseph and a the mother of the sons of Zebedee.

Jesus Is Buried

57 b When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen shroud 60 and c laid it in his own new tomb, d which he had cut in the rock. And he rolled e a great stone to the entrance of the tomb and went away. 61 Mary Magdalene and f the other Mary were there, sitting opposite the tomb.

The Guard at the Tomb

62 The next day, that is, after the day of g Preparation, the chief priests and the Pharisees gathered before Pilate 63 and said, “Sir, we remember how h that impostor said, while he was still alive, i ‘After three days I will rise.’ 64 Therefore order the tomb to be made secure until the third day, j lest his disciples go and steal him away and tell the people, ‘He has risen from the dead,’ and the last fraud will be worse than the first.” 65 Pilate said to them, “You have k a guard [19] of soldiers. Go, make it as secure as you can.” 66 So they went and made the tomb secure by l sealing the stone and setting a guard.

Translation Notes

[1] 26:6 Leprosy was a term for several skin diseases; see Leviticus 13
[2] 26:20 Some manuscripts add disciples
[3] 26:28 Some manuscripts insert new
[4] 26:38 Or keep awake; also verses 40, 41
[5] 26:45 Or Are you still sleeping and taking your rest?
[6] 26:50 Or Friend, why are you here?
[7] 26:51 Greek bondservant
[8] 26:59 Greek Sanhedrin
[9] 26:62 Or Have you no answer to what these men testify against you?
[10] 27:3 Greek he
[11] 27:24 Some manuscripts this righteous blood, or this righteous man's blood
[12] 27:26 A Roman judicial penalty, consisting of a severe beating with a multi-lashed whip containing imbedded pieces of bone and metal
[13] 27:27 Greek the praetorium
[14] 27:27 Greek cohort; a tenth of a Roman legion, usually about 600 men
[15] 27:45 That is, noon
[16] 27:45 Or earth
[17] 27:45 That is, 3 p.m.
[18] 27:54 Or a son
[19] 27:65 Or Take a guard

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Matt. 26:1–27:66 The Crucified Messiah. Matthew narrates the events leading to Jesus' death: (1) the Passover and Lord's Supper and events in Gethsemane (26:1–46); (2) Jesus' arrest, trials, and conviction (26:47–27:26); and (3) Jesus' flogging, crucifixion, death, and burial (27:27–66).

Matt. 26:1–16 Plot, Anointing, and Betrayal to the Religious Leaders. Jesus predicts his arrest and crucifixion, plotted by the religious leaders (vv. 1–5). Matthew then recounts how Jesus was anointed at Bethany (vv. 6–13) and how Judas arranged the betrayal (vv. 14–16).

Matt. 26:2 The Passover was celebrated annually in remembrance of Israel's exodus from Egypt under Moses' leadership (see notes on Exodus 12). Son of Man. See note on Matt. 8:20. This is the fourth and final time that Jesus predicts his arrest and crucifixion (cf. 16:21; 17:22–23; 20:17–19).

Matt. 26:3–4 chief priests and the elders of the people. Representatives of the Sanhedrin, the ruling body in Jerusalem, but not the full assembly. palace. The private residence of the high priest. Caiaphas (high priest a.d. 18 to 36, and son-in-law of Annas, the previous high priest; see note on John 18:24). Archaeologists discovered in 1991 an elaborate ossuary (a box for reburying the bones of the dead) in a burial cave in Jerusalem with slightly varied inscriptions that read, “Joseph son of Caiaphas.”

Matt. 26:5 feast. Thousands of pilgrims annually made the journey to Jerusalem to celebrate Passover, and nationalistic fervor ran high as they recalled the liberation of their ancestors from bondage in Egypt. uproar. Popular uprisings were increasingly common especially during such feast periods, and the chief priests and elders were reluctant to arrest Jesus openly because of his popularity with the people.

Matt. 26:6–13 Matthew thematically organizes this account of Jesus' anointing at Bethany, while John (John 12:1–11) places it chronologically on Saturday night before Jesus' triumphal entry.

Matt. 26:6 Bethany. See note on 21:17. Simon the leper had most likely been healed by Jesus, since the meal is hosted in Simon's home even though lepers were required to live apart from the general population.

Matt. 26:7 a woman. Identified in John 12:3 as Mary, sister of Martha and Lazarus. expensive ointment. “Pure nard” (cf. Mark 14:3; John 12:3), a perfume oil used for solemn acts of devotion. More common household oils were used to anoint guests, for medicine, and for other purposes (see note on Mark 14:3–4).

Matt. 26:8–12 given to the poor. What seems like a waste to the disciples, Jesus calls a beautiful thing. If the disciples' real concern was for the poor, there would always be an opportunity to care for the poor because they will always have the poor with them (v. 11). There would not be much opportunity, however, to demonstrate their love for Jesus. Given his impending death, the anointing of Jesus' body becomes a dramatic foreshadowing of the events to come. prepare me for burial. In her act of devotion, Mary unknowingly prepares Jesus' body for being laid to rest in the tomb.

Matt. 26:9 large sum. The perfume was valued at “more than three hundred denarii” (Mark 14:5), approximately a year's wages for the average worker. poor. Poverty was widespread in Israel.

Matt. 26:14 one of the twelve. The treachery of Judas's deed is heightened by the fact that he is one of Jesus' closest followers, a member of his inner circle.

Matt. 26:15–16 thirty pieces of silver. In the OT, this was the penalty paid by the owner of an ox that gored a slave to death (Ex. 21:32). Equivalent to about four months' wages for a laborer (about $7,500 in modern terms), this meager sum suggests the low esteem in which Jesus was held by both Judas and the chief priests. opportunity to betray him. Judas's treachery reveals that he was not a true believer (cf. Luke 22:3–4).

Matt. 26:17–35 The Passover and the Lord's Supper. Jesus and his disciples prepare for, and then partake in, the Passover meal. Jesus reveals his betrayer and institutes the Lord's Supper.

Matt. 26:17 first day of Unleavened Bread. The Festival of Unleavened Bread lasted seven days, from Nisan (March/April) 15 to 21 (cf. Lev. 23:5–6). prepare for you to eat the Passover. Preparations for the Passover were made on Thursday afternoon (Nisan 14). Jesus and the disciples ate the Passover meal after sundown on Thursday evening (now Nisan 15), with Jesus instituting the Lord's Supper later that evening. Jesus was crucified the following afternoon, Friday (still Nisan 15).

Matt. 26:18 Go . . . to a certain man and say to him, . . . “I will keep the Passover at your house.” Either Jesus had made prior arrangements with friends in Jerusalem in order to avoid the Jewish authorities, or the encounter was a miraculous work of God.

Matt. 26:20 reclined at table. In formal dining, guests reclined on a couch that stretched around three sides of a room. The host took the center seat at a U-shaped series of low tables, surrounded by the most honored guests on either side, with the guests' heads reclining toward the tables and their feet toward the wall.

Matt. 26:23 he who has dipped his hand in the dish with me. The custom was to take a piece of bread or a piece of meat in bread and dip it into a common bowl of sauce on the table. Each of those around the room had done so, therefore at this point the betrayer could have been any of the Twelve. will betray me. The height of disloyalty and betrayal is sharing a meal with a friend before turning on him.

Matt. 26:24 as it is written. A reference to the suffering servant prophecies in Isaiah 42–53. woe. The certainty of divine judgment that will fall upon the one who betrays Jesus.

Matt. 26:25 Rabbi. The larger group around the table address Jesus as “Lord” (v. 22), but Judas addresses him as “Rabbi,” or “Teacher.” There is no record of Judas ever calling Jesus “Lord.” You have said so. A Greek expression that deflects responsibility back upon the one asking a question (cf. v. 64).

Matt. 26:26 bread . . . this is my body. Jesus' body will be the once-and-for-all fulfillment of the ceremonies surrounding the Passover lamb and other OT sacrifices, as he will become the sacrificial atonement for the sins of the people.

Matt. 26:27 cup. Most likely the third of four cups at the Passover—the cup of blessing, or the cup of redemption—corresponding to God's third promise in Ex. 6:6: “I will redeem you with an outstretched arm and with great acts of judgment.”

Matt. 26:28 blood of the covenant. The cup foreshadows the shedding of Jesus' blood and the absorbing of God's wrath, which opens the way for the redemption of all peoples through the new covenant relationship with God that was promised to the people of Israel (cf. Jer. 31:31, 34).

Matt. 26:29 drink it new with you in my Father's kingdom. The messianic banquet (cf. 8:11; Rev. 19:9).

Matt. 26:30 hymn. Perhaps the Hallel (Psalms 113–118), or perhaps the last great Hallel psalm (Psalm 136).

Matt. 26:31 You will all fall away. Not just Peter, but all the disciples will forsake Jesus and run (v. 56). They will not cease being his disciples, but they will fail to stand with him in the face of persecution.

Matt. 26:32 I will go before you to Galilee. Jesus will graciously restore the disciples back to fellowship with himself following their failure to stand.

Matt. 26:33–35 Peter fails to heed Jesus' warning and underestimates the extreme test of faith they will all soon encounter. all the disciples said the same. They are swayed by Peter's bravado.

Matt. 26:34 rooster crows. Proverbial for the arrival of the day at sunrise.

Matt. 26:36–46 Gethsemane: Jesus' Agonizing Prayers. Jesus experiences a time of overwhelming sorrow and distress as he faces the cross, and he expresses this in three agonizing prayers.

Matt. 26:36 Gethsemane means “oil press,” indicating a garden area among the olive groves on the Mount of Olives where olive oil was prepared. The traditional location of Gethsemane is now marked by the modern Church of All Nations, which was built over a fourth-century Byzantine church.

Matt. 26:37–38 Jesus asks his inner circle of disciples (Peter, James, and John) to share with him this agonizing time of anticipation and sorrow as he faces the cross.

Matt. 26:39 fell on his face. In this typical posture of abject humility in prayer, Jesus lays his life before his Father in complete honesty and surrender. Jesus is facing the most severe temptation of his life, at the moment when he is ready to accomplish the culmination of his life's mission—to bear the sins of the world—which is what this cup signifies. See note on 20:22–23.

Matt. 26:41 Their temptation was to succumb to physical sleep and so fail in their responsibility to support Jesus. It may point also to the temptation to deny Jesus when he is led away to the cross (cf. vv. 31–35).

Matt. 26:47–56 Jesus Arrested. Judas betrays Jesus with a kiss, and the temple guards arrest him.

Matt. 26:47 Matthew emphasizes Judas's treachery by referring to him as one of the twelve. The great crowd consisted of a detachment of Roman soldiers assigned by Pilate to the temple for security, who were carrying swords, and Levitical temple police and personal security of the chief priests and Sanhedrin (elders), carrying clubs.

Matt. 26:48 kiss. A customary way for friends in ancient (and modern) Israel to greet one another now becomes the means of betrayal.

Matt. 26:49 Rabbi. See note on v. 25.

Matt. 26:50 Friend represents Greek hetairos, implying not the closeness and affection of the usual word for friend (philos) but only acquaintance and association. It was used previously by Jesus in parables concerning someone who has taken advantage of a privileged relationship (see 20:13; 22:12).

Matt. 26:51 one of those who were with Jesus. Simon Peter (John 18:10–11). servant of the high priest. Malchus (John 18:10).

Matt. 26:52 Put your sword back. True disciples of Jesus do not seek to advance or impose God's will on others through violent means.

Matt. 26:53 twelve legions. 72,000. A Roman legion at full strength had 6,000 soldiers.

Matt. 26:56 Their scheme had been predicted in the Scriptures of the prophets (cf. esp. Psalm 22; Isaiah 53; Zechariah 12–13).

Matt. 26:57–27:10 The Jewish Trial of Jesus. Matthew narrates the events surrounding the trial of Jesus by the Jewish authorities: his stand before the Sanhedrin (26:57–68), Peter's denials (26:69–75), the condemnation and deliverance of Jesus to Pilate (27:1–2), and Judas's remorse and suicide (27:3–10).

Matt. 26:57–58 The headquarters of Caiaphas the high priest was likely a palatial mansion, probably on the eastern slope of the “upper city” of Jerusalem overlooking the temple area (see note on John 18:24).

Matt. 26:59–60 The Sanhedrin tried to find false witnesses who would credibly testify that Jesus had violated the law, so that they could find him guilty as quickly as possible.

Matt. 26:59 The whole Council (“Sanhedrin”) need not denote all 70 members but may just indicate those hastily assembled in the middle of the night (23 members made a quorum). “Sanhedrin” (Gk. synedrion) could refer either to a local Jewish tribunal (e.g., “council,” 5:22; “courts,” 10:17) or, as here, to the supreme ecclesiastical court (“Council”) of the Jews, centered in Jerusalem. The Romans were ultimately in control of all judicial proceedings but allowed their subjects some freedom to try their own cases.

Matt. 26:61–62 I am able to destroy the temple of God. This saying, misquoted and taken out of context (cf. John 2:19–21), was easily distorted by Jesus' opponents.

Matt. 26:63 silent. Jesus' silence fulfills Isa. 53:7 and places the responsibility for his death squarely on his accusers. tell us if you are the Christ. Caiaphas wants Jesus to admit to this charge so that he can be accused of insurrection against Rome and tried before Pilate for treason.

Matt. 26:64 You have said so. See note on v. 25. Jesus declares that he is not only the human Messiah anticipated by the Jews but also the divine Son of Man (see Dan. 7:13–14; note on Matt. 8:20) who sits at the right hand of God (Ps. 110:1–2) and who will come on the clouds in power to reign over the earth.

Matt. 26:65 tore his robes. Normally prohibited for the high priest (Lev. 10:6; 21:10), but this astounding claim by Jesus evokes a vehement response. blasphemy. Jesus' assertion of his divine status as the Son of Man.

Matt. 26:66 If Jesus is lying by claiming to be divine, then indeed he deserves death from the standpoint of the Jewish law (see Lev. 24:10–23). The irony is that he will be executed for telling the truth.

Matt. 26:67–68 The Jewish leaders' physical abuse of Jesus and their mocking question, “Who is it that struck you?” demonstrates their disbelief in his prophetic gifts and thus their scorn for his claims to divinity (v. 64).

Matt. 26:69–70 Peter was sitting outside. Peter demonstrates courage by his presence in that hostile environment, but it fails him when his own personal safety is threatened.

Matt. 26:71–72 An oath was not profanity but calling upon something sacred (e.g., God's name) to guarantee that what one said was true. Jesus warned against making such oaths, as they called into question one's ordinary truthfulness and integrity (cf. 5:33–37).

Matt. 26:73 accent. Jesus' disciples (except Judas) were from Galilee, and Judeans in Jerusalem looked down on Galileans for their regional pronunciations.

Matt. 26:74 curse . . . swear. Most likely calling upon God's wrath to strike him if he is lying.

Matt. 27:1 When morning came on Friday, all the chief priests and the elders of the people assembled with a quorum so that they could give a more formal (with the appearance of a more legal) ratification of the earlier pronouncements against Jesus during the early morning hours (26:57–68).

Matt. 27:2 delivered him over to Pilate. The governor of Judea and Roman prefect under Emperor Tiberius. To maintain ultimate control, the Romans kept the death penalty under their own jurisdiction and reserved the right to intervene in any case. The Roman historian Tacitus records Christ's execution “in the reign of Tiberius, by sentence of the procurator Pontius Pilatus” (Annals 15.44, published a.d. 115–120; cf. note on Luke 3:1).

Matt. 27:3–4 Judas's feelings of remorse and his attempt to return the blood money are recorded only by Matthew. changed his mind (Gk. metamelomai). Judas experienced feelings of regret and remorse, but this is less than “repentance” (Gk. metanoia), which means a change of heart.

Matt. 27:5 Showing no sign of repentance, Judas hanged himself rather than face his crushing guilt. The account in Acts 1:18–19 is complementary, not contradictory; see note on Acts 1:18.

Matt. 27:6 blood money. Based on precepts found in Deut. 23:18.

Matt. 27:7–8 The name Field of Blood arose from its association with the violent death of Judas (cf. Acts 1:18–19) and perhaps also with the “blood money” (Matt. 27:6) paid for his betrayal of Jesus. Most church traditions from at least the fourth century place this in the Hinnom Valley south of Jerusalem (cf. note on 18:6–9), although it is difficult to confirm the precise location.

Matt. 27:9–10 the prophet Jeremiah. While drawing on a combination of words from Jeremiah (Jer. 19:1–13) and Zechariah (Zech. 11:11–13), Matthew attributes the prophecy to Jeremiah as the more prominent prophet. In the same way, Mark combines quotations from Isaiah and Malachi but cites only Isaiah as the more prominent prophet (see Mark 1:2; cf. Isa. 40:3; Mal. 3:1).

Matt. 27:11–26 The Roman Trial of Jesus. The Jewish religious leaders lacked the final authority to impose the death penalty, and the charge of blasphemy was insufficient for a death sentence under Roman rule. So Jesus was sent to the Roman governor, Pilate, for trial.

Matt. 27:11 governor. Pontius Pilate (see note on v. 2). King of the Jews. Since blasphemy is not sufficient to warrant the death penalty under Roman rule, the Jewish leaders restate the charges when they hand Jesus over to Pilate (cf. Luke 23:2). Such a claim to kingship would be a direct challenge to Caesar. You have said so. See note on Matt. 26:25; cf. 26:64.

Matt. 27:12–14 he gave no answer . . . he gave him no answer. Jesus has sufficiently answered Pilate's original question (v. 11), and there was nothing more to say that would change Pilate's mind. See further Isa. 53:7.

Matt. 27:14 Pilate was greatly amazed at Jesus' refusal to defend himself.

Matt. 27:15–18 release for the crowd. Pilate had apparently instituted this custom as a means of winning favor with the masses. Barabbas. A notorious criminal who had committed robbery (see note on John 18:40), insurrection, and murder (Mark 15:7; Luke 23:18–19). He may have belonged to one of the rural guerilla bands that victimized the wealthy upper class of Israel as well as the Romans and were therefore popular with the common people.

Matt. 27:18 envy. Pilate knows the high priest and the Sanhedrin are not concerned about threats to Roman rule; rather, they are envious of Jesus' popularity and feel threatened by his authoritative ministry.

Matt. 27:19 dream. Romans often viewed dreams as omens. The dream was probably given by God as a sign of Jesus' innocence.

Matt. 27:20–22 A few days earlier the people of Jerusalem had shouted “Hosanna!” at Jesus' entry. Now they cry, “Let him be crucified!”

Matt. 27:24 washed his hands. Not an attempt to purge himself of sin but a public demonstration that he finds no grounds for giving Jesus the death penalty.

Matt. 27:25 People (Gk. laos) is Matthew's normal term for Israel as a nation. His blood be on us (cf. “Your blood be on your own heads!” Acts 18:6) was a common idiom denoting culpability for someone's death. The people placed the responsibility for Jesus' crucifixion directly on themselves, and they were judged with the destruction of Jerusalem in a.d. 70. However, future generations should not be held responsible for the sins of their ancestors, for that would be unjust (cf. Deut. 24:16; Jer. 31:29–30).

Matt. 27:26 scourged. Roman flogging was a horrifically cruel punishment. Those condemned to it were tied to a post and beaten with a leather whip that was interwoven with pieces of bone and metal, which tore through skin and tissue, often exposing bones and intestines. In many cases, the flogging itself was fatal. The Romans scourged Jesus nearly to death so that he would not remain alive on the cross after sundown.

Matt. 27:27–44 Jesus the Messiah Crucified. Matthew now takes readers to the very heart of his Gospel: the fulfillment of OT prophecies about the suffering servant (Isa. 42:1–4; 52:13–53:12) and Jesus' own predictions (Matt. 16:21; 17:22–23; 20:17–19; 26:2) about his death.

Matt. 27:27 the governor's headquarters. The Praetorium, Pilate's official headquarters, doubled as a fortress (see note on John 18:28). whole battalion. Probably a maniple (a third of a cohort), which was 120–200 soldiers.

Matt. 27:28–31 put a scarlet robe on him. Roman soldiers in Jerusalem were infamous for playing cruel games with condemned prisoners, particularly insurrectionists, including dressing them in costumes and moving them around a huge game board as a “game piece.” Still, their actions spoke louder than they knew. The one they dressed and hailed as a king was truly the crucified King. Mark and John describe the same cloak as “purple,” but colors were not as clearly distinguished as they are today, and dyes varied, so a violet-red cloak might be called scarlet by some and purple by others.

Matt. 27:32 man of Cyrene. Cyrene was a region in North Africa (see note on Acts 13:1) with a large Jewish population. Simon was likely a Jew who had traveled to Jerusalem for the Passover. carry his cross. Jesus was severely weakened from the scourging and loss of blood (see note on Matt. 27:26) and was therefore unable to carry his cross (see note on v. 35), which weighed 30 to 40 pounds. The skin and muscles of his back would have been severely lacerated, and he could have suffered severe injury to his internal organs. The most common Greek word for “cross” (stauros), though originally designating a “sharpened pole,” became associated before the NT with various penal means of suspending bodies (before or after death), including those employing a crux, or cross-shaped device, for crucifixion.

Matt. 27:33 Golgotha. Transliteration of the Aramaic word for “skull.” It may have been given this name because it was a place of execution, or because the area had a number of tombs, or possibly because the site in some way resembled a skull (see Mark 15:22).

Matt. 27:34 This was one more mockery in that the wine they offered was mixed with gall, a bitter herb that could even be poisonous.

Matt. 27:35 crucified him. Crucifixion was widely practiced by the Romans, and the early Jewish historian Josephus mentions thousands of people crucified in first-century Palestine (mostly during rebellions against Rome). There are stories of Roman soldiers cruelly playing with different postures for crucified victims (e.g., Josephus, Jewish War 5.449–551), though the use of nails and a crossbar appear to have been common. Modern medical explanations for the cause of death on a cross have focused on either asphyxiation or shock. Crucifixion was widely believed to be the worst form of execution, due to the excruciating pain and public shame. Hanging suspended by one's arms eventually caused great difficulty in breathing, which could be alleviated only by pushing up with one's feet to take the weight off the arms. But that motion itself would cause severe pain in the feet, arms, legs, and back, causing the exhausted victim to slump down again, only to be nearly unable to breathe once more. Eventually, the victim would succumb to suffocation, if he had not already died as a result of the cumulative effect of the physical trauma inflicted on him. They divided his garments among them by casting lots is a clear reference to Ps. 22:18. Matthew alludes to Psalm 22 throughout much of the narrative without his typical fulfillment formula (see note on Matt. 1:22). His readers would know that the soldiers' actions fulfill Scripture.

Matt. 27:37 charge. Written on a placard above Jesus' head as a deterrent against any who would dare rise up against Rome. It was written “in Aramaic, in Latin, and in Greek” (John 19:20).

Matt. 27:38 Robbers (Gk. lēstēs) is sometimes rendered “insurrectionist,” which is possible, but the alleged examples in extrabiblical literature are not conclusive, and the meaning “robber” is appropriate in all 24 examples of lēstēs in the NT and Septuagint; see note on John 18:40. Nothing more is known about the background of these men. Jesus' crucifixion with criminals fulfills Isa. 53:12.

Matt. 27:39–40 Since Heb. 13:12 says that Jesus was crucified “outside the gate” (the city gate), those who passed by probably included many pilgrims who had come to Jerusalem for the Passover. derided. They mocked Jesus' claim of supernatural power. wagging their heads. An allusion to Ps. 22:7; see notes on Ps. 22:6–8 and Matt. 27:35.

Matt. 27:41–43 chief priests, with the scribes and elders, mocked him. The highest levels of Israel's establishment seek one more opportunity to insult Jesus. The religious leaders do not address Jesus directly, but turn to one another as they mock him. let God deliver him. An allusion to Ps. 22:8; see note on Matt. 27:35.

Matt. 27:45–50 The Death of Jesus the Messiah. After being on the cross for about six hours (cf. v. 45 with Mark 15:25), Jesus dies.

Matt. 27:45 sixth hour . . . until the ninth hour. From noon until 3:00 p.m. Josephus says that the ninth hour was the time when Jews offered the daily evening sacrifice (Jewish Antiquities 14.65). darkness. Not a solar eclipse, since Passover occurred during a full moon, and a solar eclipse can occur only during a new moon; rather, it is a supernatural act of God, displaying his displeasure and judgment upon humanity for crucifying his Son.

Matt. 27:46 Eli, Eli, lema sabachthani? Jesus quotes Ps. 22:1 (see note on Matt. 27:35). The last two words are Aramaic (the everyday language spoken by Jesus), and the first two could be either Aramaic or Hebrew. My God, my God, why have you forsaken me? Some of the most profoundly mysterious words in the entire Bible. In some sense Jesus had to be cut off from the favor of and fellowship with the Father that had been his eternally, because he was bearing the sins of his people and therefore enduring God's wrath (cf. Isa. 53:6, 10; Hab. 1:13; Rom. 3:25; 2 Cor. 5:21; Gal. 3:13; 1 John 2:2). And yet, in quoting Ps. 22:1 Jesus probably has in mind the remainder of the psalm as well, which moves on to a cry of victory (Ps. 22:21–31); and he expresses faith, calling God “my God.” Surely he knows why he is dying, for this was the purpose of his coming to earth (cf. Matt. 16:21; 20:18–19, 28). And surely his cry, uttered with a loud voice, is expressing, not bewilderment at his plight, but witness to the bystanders, and through them to the world, that he was experiencing God-forsakenness not for anything in himself but for the salvation of others. Surely Matthew, understanding this, quotes Jesus' words to challenge his readers. Jesus' torment, despite his anticipations of it in Gethsemane, was surely inconceivable in advance (cf. note on 24:36).

Matt. 27:47 Elijah. Jesus' call to God in Aramaic (’Eli, ’Eli) sounds similar to the Hebrew name for Elijah (’Eliyahu), which the bystanders misunderstand as a summons to the prophet.

Matt. 27:48 sour wine. Used as a daily drink with meals by common people and soldiers. It was cheaper than regular wine and effectively quenched thirst. Cf. Ps. 69:21.

Matt. 27:50 yielded up his spirit. Even in death, Jesus maintains authoritative control over his destiny (cf. John 10:17–18; Heb. 7:16). “His spirit” means his human spirit. While Jesus' body remained on the cross and was then put in the tomb, his spirit went into the presence of God his Father (cf. Luke 23:43, 46; also Eccles. 12:7) and in this way he became the pattern for believers who would die after him (2 Cor. 5:8; Phil. 1:23; Heb. 12:23).

Matt. 27:51–66 Testimonies, Women Followers, and Burial. A series of testimonies—from the temple (v. 51), the dead (vv. 51b–53), and Gentiles (v. 54)—indicate the historical and theological impact of Jesus' death. Matthew mentions the women who watched these scenes unfold (vv. 55–56) and recounts the burial of Jesus and the posting of the guard at his tomb (vv. 57–66).

Matt. 27:51 curtain of the temple. The curtain between the Holy Place and the Most Holy Place was an elaborately woven fabric of 72 twisted plaits of 24 threads each. It was 60 feet (18 m) high and 30 feet (9.1 m) wide. No one was allowed to enter the Most Holy Place behind the curtain except the high priest, and he only once a year, on the Day of Atonement (Heb. 9:2–7). Torn in two signifies the removal of the separation between God and the people. An extended commentary on this event, and the heavenly reality that it symbolized, is found in Heb. 9:11–10:22; see especially Heb. 9:12, 24; 10:19–20. earth shook. Palestine sits on a major seismic rift, so earthquakes were not uncommon, but the splitting of rocks and opening of tombs (Matt. 27:52) make this a major testimony to the meaning of Jesus' resurrection.

Matt. 27:52–53 saints who had fallen asleep. Probably pious OT figures and godly intertestamental Jews, reembodied to witness to the new order of things that was now in the process of dawning. This shows that the resurrection of people who died looking forward to the Messiah depends on Christ's actual death and resurrection, just as does the future resurrection of Jesus' disciples today. coming out of the tombs after his resurrection they went into the holy city. Matthew apparently jumps ahead here (treating materials topically, as he often does) and begins to speak of events that would happen after the resurrection. The wording suggests that these saints were not merely brought back to life (like Lazarus; John 11:44) but were “raised” (Matt. 27:52) with new, resurrection bodies, a foretaste of what would happen to all believers at Christ's return. No other historical information about this event has been found, but it is natural to suppose that if they had resurrection bodies, they would not have died again. They may have been taken up to heaven at or after Jesus' ascension (Acts 1:1–11).

Matt. 27:54 The centurion and his guards were accustomed to seeing crucifixions, but these cataclysmic events, coupled with the extraordinary self-control, purity, and love shown by Jesus in his death, made the centurion realize that Jesus was the Son of God.

Matt. 27:55–56 These women accompanied Jesus as his disciples (see Mark 15:41; Luke 8:1–3; 23:49), witnessed the crucifixion, and will be the first witnesses to his resurrection.

Matt. 27:57–60 Joseph was a member of the Sanhedrin who did not consent to the actions against Jesus (Luke 23:50–51). His high standing within the Jewish community gave him access to Pilate. The location of Arimathea is uncertain—perhaps Ramathaim in the hill country of Ephraim, 20 miles (32 km) northwest of Jerusalem. asked for the body of Jesus. Jewish custom dictated that crucified bodies should be taken down before evening, especially before the Sabbath, which began at sundown on Friday. new tomb. A rectangular chamber cut into rock. It was accessed through a low entry room and blocked with a stone that could be rolled back and forth, mainly to protect the body from wild animals (see illustration of The Tomb of Jesus). The use of a rich man's tomb fulfills Isa. 53:9.

Matt. 27:61 the other Mary (cf. 28:1). Most likely the mother of Joses (cf. Mark 15:40, 47; he was probably the same person as “Joseph,” Matt. 27:56).

Matt. 27:62 The next day, . . . after the day of Preparation is the Sabbath.

Matt. 27:65–66 guard. This was the same Roman military guard assigned to oversee temple security.