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Introduction to Matthew

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 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 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 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 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.